tibvary  of  trhe  trheolo^ical  ^tminavy 

PRINCETON  •  NEW  JERSEY 
PRESENTED  BY 

The  Estate   of 
Frederick  Newton  V/illson 


H  /etY  Coals  fo  A/eivcofst/e 

v/ifh 
Hcc^irfy  Congrafuhiions 

From  ?f^^  Dec.  Z5,  '/(3. 


Of  P'ifA// 


®f)e  #os;pel  of  fofiir 


AN  EXPOSITION 


BY  y 
CHARLES  R.  ERDMAN 

Professor  of  Practical  Theology 

Princeton  Theological  Seminary 

Princeton,  New  Jersey 


fe? 


PHILADELPHIA 

THE  WESTMINSTER  PRESS 

1916 


Copyright,  19 16 

by 

F.  M.  Braselmann 


The  Bible  text  printed  in  boldface  is  taken  from  the  American 

Standard  Edition  of  the  Revised  Bible,  copyright,  1901,  by 

Thomas  Nelson  &  Sons,  and  is  used  by  permission. 


TO 
MY  FATHER 

W.  J.  E. 

MY   GUIDE    AND    INSPIRATION 

IN   THE 

STUDY   OF   THE   WORD 


FOREWORD 

The  guiding  principle  in  these  expository  studies  has 
been  to  trace,  through  the  successive  scenes  of  the  Gospel, 
the  definite  purpose  of  its  author,  and  to  note  the  witness 
he  has  borne  to  the  divine  Person  of  our  Lord,  to  the  de- 
velopment of  faith  and  unbelief,  and  especially  to  the  life 
in  which  faith  issues.  It  is  one  of  many  approaches  to 
this  inspired  masterpiece,  but  it  cannot  fail  to  bring  us 
near  to  the  heart  of  its  message.  Limitations  of  space  have 
made  it  necessary  to  exclude  all  illustrations  and  quota- 
tions from  related  literature,  and  to  depend,  for  sustained 
interest,  upon  the  fascination  of  the  narrative,  and  the 
supreme  importance  of  the  truths  it  presents. 


INTRODUCTION 

The  Fourth  Gospel  is  the  most  familiar  and  the  best 
loved  book  in  the  Bible.  It  is  probably  the  most  important 
document  in  all  the  literature  of  the  world.  It  has  in- 
duced more  persons  to  follow  Christ,  it  has  inspired  more 
believers  to  loyal  service,  it  has  presented  to  scholars  more 
difhcult  problems,  than  any  other  book  that  could  be 
named. 

The  peculiar  character  of  the  book  has  been  set  forth  by 
the  single  adjective  "sublime";  for  sublimity  is  said  to 
result  from  the  two  factors  of  simplicity  and  profundity. 
The  sea  is  sublime,  because  of  its  unbroken  expanse  and  its 
measureless  depths;  and  the  cloudless  sky  is  sublime  be- 
cause of  its  Hmitless  vaults  of  blue.  Such,  too,  is  this  little 
book;  its  stories  are  so  simple  that  even  a  child  will  love 
them,  but  its  statements  are  so  profound  that  no  philoso- 
pher can  fathom  them. 

The  author,  almost  beyond  question,  was  John,  who 
was  among  the  first  followers  of  Christ,  belonged  to  the 
inner  circle  of  the  apostles,  stood  at  the  cross,  received  to 
his  home  the  mother  of  our  Lord,  was  the  first  to  believe 
his  resurrection,  and  lingered  last,  looking  for  his  Master's 
return.  He  never  names  himself  in  the  narrative,  but 
assumes  the  title  of  "the  disciple  whom  Jesus  loved," 
suggesting  how  the  love  of  Christ  inspired  and  transfigured 
him.  Surely  such  a  person  was  best  prepared  to  write  of 
the  nature  and  life  of  Christ.  For  centuries  the  symbol  of 
the  Gospel  has  been  the  "eagle,"  the  bird  which  is  said 
to  soar  highest  and  to  gaze  with  unveiled  eye  upon  the 
dazzling  brightness  of  the  sun. 

The  purpose  of  the  author  is  indicated  in  the  opening 
eighteen  verses,  commonly  called  the  Prologue,  and  is 
definitely  stated  in  the  closing  sentences  of  the  twentieth 
chapter:  "That  ye  may  believe  that  Jesus  is  the  Christ, 
the  Son  of  God;  and  that  believing  ye  may  have  life  in 
his  name."     He  wishes  therefore  to  prove  that  Jesus  is  the 

7 


8  INTRODUCTION 

"Messiah"  who  came  in  fulfillment  of  all  the  Old  Testa- 
ment types  and  prophecies;  and  further  that  he  is  a  divine 
Being  and  is  in  this  unique  sense  "the  Son  of  God."  The 
ultimate  purpose,  however,  is  to  inspire  in  his  readers 
such  faith  in  Christ  as  will  result  in  that  eternal  life  which 
Christ  alone  can  give.  In  order  to  effect  his  purpose, 
John  produces  a  number  of  witnesses,  which  have  been 
variously  classified,  and  include  the  testimony  of  the 
Father,  of  the  Holy  Spirit,  of  the  Scriptures,  of  John  the 
Baptist,  of  the  disciples,  of  various  individuals,  such  as 
Nicodemus,  the  woman  of  Samaria,  Pilate,  Caiaphas; 
but  above  all,  John  depends  upon  the  testimony  of  the 
words  and  works  of  Jesus.  If  he  was  not  "the  Christ,  the 
Son  of  God,"  then  his  claims  were  those  of  a  deceiver; 
if  he  did  not  work  miracles,  he  surely  pretended  to,  and 
was  then  an  impostor.  Of  these  miracles  John  makes  a 
careful  selection  of  only  seven  or  eight;  and  it  is  in 
reference  to  these  "signs"  of  divine  power  that  John  de- 
clares, "these  are  written,  that  ye  may  believe." 

The  method  of  John  in  presenting  his  proof  is  not  that 
of  a  logical  treatise  or  philosophical  argument;  he  has 
rather  presented  a  drama.  The  life  of  Christ,  which  is 
the  substance  of  his  Gospel,  is  written  with  the  fascination 
of  a  play;  but  as  each  actor  steps  upon  the  scene  some  new 
testimony  is  borne  to  the  fact  that  Jesus  is  the  Christ, 
the  Son  of  God ;  and  as  the  testimony  is  produced,  and  as 
Christ  makes  his  claims  and  works  his  miracles,  we  see  the 
developing  faith  of  his  followers  and  the  deepening  hatred 
of  his  enemies. 

There  are  two  great  parts  to  the  dramatic  action.  The 
first  closes  with  the  twelfth  chapter.  The  last  great 
miracle  has  been  wrought;  Lazarus  has  been  raised  from 
the  dead,  and  now  the  rulers  conspire  to  put  Jesus  to  death; 
but  Alary  appears  pouring  out  upon  the  feet  of  her  Lord 
her  priceless  gift  of  love,  and  the  multitudes  greet  him  with 
hosannas,  and  even  the  Greeks  are  eager  to  sec  him.  In 
the  second  [)art  of  the  book,  Christ  has  withdrawn  from 
the  world  and  is  revealing  himself  to  his  disciples,  first  in 
an  act  of  humble  service,  then  in  words  of  comfort  and 
cheer,  then  in  a  j^rayer  which  none  but  the  Son  of  God  could 


INTRODUCTION  9 

have  uttered,  and  supremely  in  his  triumph  over  pain  and 
suffering  and  death.  When  at  last  the  doubting  Thomas 
stands  before  his  risen  Master,  and  cries  out,  "My  Lord 
and  my  God,"  the  demonstration  is  complete;  there  is  no 
reason  why  all  readers  should  not  believe  that  Jesus  is  the 
Christ,  the  Son  of  God. 

Yet,  the  purpose  of  John  is  intensely  practical;  he  not 
only  wishes  to  inspire  faith,  but  to  show  the  life  in  which 
faith  will  issue.  This  is  the  significance  of  the  miracles 
which  he  relates;  they  are  indeed  "signs"  of  divine  power, 
but  they  are  also  symbols  of  the  life  which  Christ  imparts! 
The  first  was  wrought  in  a  home  at  a  wedding  feast,  to 
suggest  the  joy  of  the  Christian  life  and  the  transforming 
power  of  Christ.  The  second  shows  how  Christ  can  deliver 
from  fear  and  anxiety,  as  he  restores  hope  and  peace  to  a 
parent's  heart.  Then  he  heals  a  cripple,  to  indicate  his 
ability  to  give  power  to  the  helpless.  He  feeds  the  five 
thousand  to  reveal  himself  as  the  real  Food  for  the  soul. 
He  stills  the  storm,  and  men  learn  what  he  can  be  to  them 
in  all  times  of  stress  and  places  of  peril.  He  opens  the 
eyes  of  one  born  blind  and  teaches  us  that  he  alone  can 
take  away  "the  dimness  of  our  souls."  He  raises  Lazarus, 
and  we  understand  his  claim  to  be  "the  resurrection,  and 
the  life."  He  rises  victorious  over  death  and  the  grave, 
and  we  no  longer  doubt  that  he  is  divine,  but  cry  out  ador- 
ingly, "Our  Lord  and  our  God." 

It  only  remained  for  John  to  write  that  charming  Epi- 
logue which  forms  the  last  chapter  of  his  Gospel,  where  we 
see  that  a  divine  Lord  is  also  an  unseen,  present,  guiding, 
sustaining  Lord;  and  where  we  find  that  faith  will  issue 
in  lives  of  service  and  love  and  patient  suffering,  as  we 
wait  for  our  Lord  to  reappear  in  visible  glory. 


THE  OUTLINE 
I 

PAGE 

The  Prologue.     John  1  :  1-18 13 

II 

The  Revelation  to  the  World,  and  the  Development  of 

Faith  and  Unbelief.     Chs.   1  :  19  to  12  :  50.  .  .  .      19 

A.  The  Preparation.     Chs.  1  :  19  to  2  :  11 19 

1.  The  Witness  of  the  Forerunner.     Ch.  1  : 
19-34 19 

2.  The  Witness  of  the  First  Followers.     Ch. 

1  :  35-51 22 

3.  The  Witness  of   the   First   Miracle.     Ch. 

2  :  1-11 26 

B.  The  Public  Alinistry.     Chs.  2  :  12  to  12  :  50.  . .     30 

1.  The  Opening  of  the  Ministry.     Chs.  2  :  12 

to  4  :  54 30 

a.  The  Witness  in   ferusalem.     Chs.  2  : 

12  to  3  :  21 ' 30 

b.  The  Witness  in  Judea.     Ch.  3  :  22-36.  39 

c.  The  Witness  in  Samaria.     Ch.  4  :  1-42  42 

d.  The  Witness  in  Galilee.     Ch.  4  :  43-54  48 

2.  The  Fuller  Manifestation.     Chs.  5-11 52 

a.  The  "Sign"  on  the  Sabbath;   and  the 

Beginning  of  the  Conflict.     Chs.  5-8     52 

b.  The  Sixth   "Sign";    and   the   Formal 

Breach  with  the  Religious  Leaders. 
Chs.  9,  10 83 

c.  The  Supreme   "Sign";   and  the  Con- 

spiracy of  the  Rulers.     Ch.  11 98 

11 


12  THE  OUTLINE 

PAGE 

3.  The  Close  of  the  Ministry.     Ch.  12 108 

a.  The    Manifestations    of    Faith.     Ch. 

12  :U36 108 

b.  The  Condemnation  of  Unbelief.     Ch. 

12  :  37-50 116 

III 

The  Revelation  to  the  Disciples,  and  the  Culmination 

of  Faith  and  Unbelief.     Chs.  13-20- 119 

A.  The  Private  Teaching.     Chs.  13-17 119 

1.  The  Ministry  of  Love.    Ch.  13 1 19 

2.  The  Words  of  Cheer.     Chs.  14-16 125 

3.  Jesus'  Intercessory  Prayer.      Ch.   17:1-26  142 

B.  The  Supreme  Witness.     Chs.  18-20 149 

1.  The   Betrayal   and   Trial.     Chs.    18  :  1    to 

19  :  16 149 

2.  The  Crucifixion.     Ch.  19  :  17-42 159 

3.  The  Resurrection.     Ch.  20: 1-31 165 


IV 

The    Epilogue.     The    Presence    and    the    Symbolic 

"Sign."     Ch.21 172 


John  1:1-5  THE  PROLOGUE  13 


I.   The  Prologue.    John  1:1-18 

How  shall  we  regard  Jesus  Christ?  Is  he  to  be  admired 
as  the  best  of  men,  or  may  he  also  be  worshiped  and  trusted 
as  God;  was'he  the  greatest  of  prophets,  or  is  he  also  the 
Messiah,  the  predicted  Saviour  of  the  world? 

Then,  again,  does  it  really  matter  how  we  regard  him? 
Is  it  true  that  our  attitude  toward  him  is  a  test  of  character, 
and  that  belief  in  him  affects  life  and  determines  destiny? 

Then  further,  has  there  been  given  us  sufficient  evidence 
on  which  to  base  our  belief,  and  do  we  have  such  testi- 
mony as  to  warrant  our  trust? 

With  these  three  great  questions  the  Gospel  of  John 
is  continually  concerned;  and  they  find  definite  answers 
in  the  first  eighteen  verses,  which  form  a  preface,  or 
introduction,  and  are  commonly  called  the  Prologue. 

Here  it  is  affirmed  that  Jesus  Christ  has  ever  existed 
as  God,  as,  indeed,  the  Creator  by  whom  all  things  were 
made.  It  is  also  stated  that  faith  in  him  results  in  such  a 
moral  transformation  as  can  best  be  described  as  being 
"born  of  God."  It  is  further  indicated  that  this  faith  is 
based  on  the  witness  of  men  who  were  his  intimate  com- 
panions, in  the  days  of  his  flesh,  and  who  spoke  from  per- 
sonal experience. 

Thus  the  Prologue  presents  all  the  essential  ideas  of  the 
Gospel,  as  it  deals  with  the  testimony  to  the  Person  of 
Christ,  the  manifestation  of  faith  and  unbelief,  and  the 
issue  of  faith  in  life.     John  20  :  30,  31. 

These  verses  have  been  variously  analyzed.  It  may  be 
helpful  to  divide  them  into  three  short  paragraphs,  and  to 
notice  that,  while  all  embody  the  great  ideas  of  the  Gospel, 
each  emphasizes  a  particular  truth  which  may  be  indicated 
as  follows:  Verses  1-5,  Christ  the  Revealer  of  God; 
verses  6-13,  the  response  of  unbelief  and  faith;  verses 
14-18,  the  experience  of  believers. 

In  all  three  paragraphs  the  thought  moves  through  the 
same  spheres,  but  it  advances  from  the  more  remote  to  the 


14  THE  PROLOGUE  John  1:1-5 

nearer  in  time,  from  the  more  general  to  the  more  specific, 
from  the  abstract  to  the  concrete  and  personal;  but  it  is 
always  concerned  with  Christ,  and  it  reaches  its  climax 
in  the  statement  of  the  last  verse  relative  to  his  di\ine 
Person  and  mission. 

1  In  the  beginning  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God.  2  The  samd  was  in  the 
beginning  with  God.  3  All  things  were  made  through  him; 
and  without  him  was  not  anything  made  that  hath  been  made. 
4  In  hun  was  life;  and  the  life  was  the  light  of  men.  5 
And  the  hght  shineth  in  the  darkness;  and  the  darkness 
apprehended  it  not. 

X'erses  1-5.  It  would  be  difficult  to  imagine  a  more  pro- 
found statement  as  to  the  Person  of  Christ.  He  is  here 
set  forth  in  his  relation  to  God  and  the  world,  and  specifi- 
cally as  the  self-revelation  of  God.  The  statements  are 
timeless  and  universal,  and  are  not  to  be  limited  to  the 
activity  of  the  preincarnate  Christ.  He  has  always  been 
revealing  God,  both  in  creation  and  in  the  moral  conscious- 
ness of  men;  but  men  have  always  been  slow  to  apprehend 
him,  or  unwilling  to  accept  him. 

He  is  introduced  as  "the  Word,"  a  term  which  might 
mean  "the  reason,"  either  as  it  exists  in  the  mind  or  is 
outwardly  expressed  in  speech.  Both  meanings  are 
true  of  Christ  as  "the  Word"  of  God.  He  is  one  with  the 
very  being  and  mind  of  God;  he  is  also  the  expression  of 
the  intelligence  and  will  and  power  of  God.  His  Person 
is  identified  with  God;  his  office  is  to  reveal  God.  Thus 
in  the  first  two  verses  it  is  declared  that  he  has  existed  from 
"the  beginning,"  that  he  was  in  a  personal  relation  to 
God,  and  that  he  was  one  in  essence  with  God;  so  that  in 
a  single  sentence  the  eternity,  personality,  and  deity  of 
Christ  are  all  affirmed. 

In  the  third  and  fourth  verses  he  is  described  as  reveal- 
ing God,  in  the  creation  of  the  world,  and  in  continuing  to 
be  the  Source  of  all  life.  For  men.  in  whom  life  de\'eloped 
in  the  form  of  rational  and  moral  being,  he  is  also  "the 
light,"  or  the  Source  of  all  truth. 

The  fifth  verse  declares  that  while,  in  reason  and  con- 


John  1:6-13  THE  PROLOGUE  15 

science  and  in  the  Person  of  Christ,  this  divine  Light  of 
truth  has  ever  been  shining,  it  has  ever  been  obscured  by 
the  moral  and  spiritual  darkness  of  the  world ;  men  have 
never  been  able  to  understand  Christ  nor  have  they  been 
willing  to  submit  to  him.  Thus  in  its  opening  paragraph 
the  tragedy  of  this  Gospel  is  introduced.  Yet,  while  the 
rejection  of  Christ  is  to  be  recorded,  some  are  to  accept 
him  and  to  find  through  him  true  life  and  light.  This 
manifestation  of  unbelief  and  faith  form  the  substance  of 
the  next  section. 

6  There  came  a  man,  sent  from  God,  whose  name  was 
John.  7  The  same  came  for  witness,  that  he  might  bear 
witness  of  the  light,  that  all  might  believe  through  him. 
8  He  was  not  the  light,  but  came  that  he  might  bear  witness 
of  the  light.  9  There  was  the  true  light,  even  the  light  which 
lighteth  every  man,  coming  into  the  world.  10  He  was  in 
the  world,  and  the  world  was  made  through  him,  and  the 
world  knew  him  not.  11  He  came  unto  his  own,  and  they 
that  were  his  own  received  him  not.  12  But  as  many  as 
received  him,  to  them  gave  he  the  right  to  become  children 
of  God,  even  to  them  that  believe  on  his  name:  13  who  were 
bom,  not  6f  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  but  of  God. 

Verses  6-13.  As  the  writer  here  proceeds  to  state  the 
great  historic  failure  of  the  world  to  receive  Christ,  he 
first  mentions  the  ministry  of  John  the  Baptist,  whose 
work  seemed  calculated  to  make  such  a  failure  impossible, 
whose  testimony  made  it  appear  more  pitiful  and  perverse. 

John  is  called  "a  man,"  and  the  preceding  statements 
as  to  the  deity  of  Christ  are  at  once  emphasized  by  the 
contrast;  so,  too,  he  was  "sent  from  God,"  he  was  not  God. 
Nor  yet  was  he  "the  light;"  but  he  was  a  great  "witness," 
and  by  the  emphatic  statement  of  verses  seven  and  eight 
we  are  introduced  to  a  feature  of  the  Gospel  which  must 
ever  be  kept  in  mind.  This  Gospel  is  a  record  of  testi- 
mony and  shows  that  faith  is  belief  founded  upon  evidence. 

The  testimony  is  to  Christ,  of  whom  it  is  stated,  in 
verse  nine,  that  by  his  "coming  into  the  world"  he  has 
become  "the  true  light"  for  every  man  who  will  receive 
him. 


16  THE  PROLOGUE  John  1:  14-15 

The  verse  does  not  mean  to  identify  Christ  with  the 
universal  conscience,  nor  to  assert,  however  true  it  may  be, 
that  there  is  moral  light  in  every  man.  The  phrase, 
"coming  into  the  world,"  refers  to  Christ,  and  not  to 
"every  man."  He  is  "the  true  light"  for  everyone  who 
accepts  him;  but  the  world,  as  a  whole,  has  been  too  blind 
or  too  wicked  to  welcome  him,  as  is  asserted  in  verse  ten. 
The  next  verse  tells  us  that  when  he  came  to  the  place 
and  the  people  especially  prepared  for  his  coming,  he  was 
not  received. 

In  this  reference  to  the  relation  of  Christ  to  the  Jewish 
nation,  "he  came  unto  his  own,"  there  is  another  touch 
characteristic  of  John.  He  is  here  intimating  that  Christ 
was  the  Messiah  of  the  Jews,  and  to  establish  this  fact 
was  one  of  the  great  purposes  of  his  Gospel. 

"He  came  unto  his  own  [things],  and  .  .  .  his  own  [people] 
recei\ed  him  not."  However,  there  were  those  who  were 
read>'  to  receive  him.  This  Gospel  is  not  only  a  tragedy 
of  unbelief,  it  is  also  a  great  drama  of  the  unfolding  of 
faith;  and  the  writer  now  suggests  another  characteristic 
feature  of  his  Gospel  as  he  shows  how  faith  issues  in  life. 
This  life  is  that  of  true  "children  of  God."  "As  many  as 
received  him,  to  them  gave  he  the  right  [or  privilege]  to 
become  children  of  God."  The  term  "children,"  used  by 
John,  is  distinct  from  the  term  "sons"  which  is  more  com- 
monly used  by  Paul.  Both  terms  apply  to  all  Christians, 
but  the  latter  suggests  position  and  legal  rights  secured  by 
adoption;  the  former  indicates  likeness,  nature,  life,  result- 
ing from  birth.  This  "new  birth"  of  believers  is  declared 
to  be  "not  of  blood,"  i.e.,  by  heredity  or  inheritance, 
"nor  of  the  will  of  the  flesh,"  i.e.,  by  natural  instinct, 
"nor  of  the  will  of  man,"  z.^.,  by  human  volition,  "but  of 
God,"  i.e.,  by  the  direct,  supernatural  exercise  of  divine 
power.  Therefore,  the  life  of  a  true  Christian  cannot  be 
explained  on  the  grounds  of  heredity,  or  of  environment,  or 
of  personal  resolution;  it  is  imparted  by  the  Spirit  of  God. 

14  And  the  Word  became  flesh,  and  dwelt  among  us  (and 
we  beheld  his  glory,  glory  as  of  tiie  only  begotten  from  the 
Father),  full  of  grace  and  truth.     15  John  beareth  witness  of 


John  1:16-18  THE  PROLOGUE  17 

him,  and  crieth,  saying,  This  was  he  of  whom  I  said.  He  that 
Cometh  after  me  is  become  before  me :  for  he  was  before  me. 

16  For  of  his  fulness  we  all  received,  and  grace  for  grace. 

17  For  the  law  was  given  through  Moses;  grace  and  truth 
came  through  Jesus  Christ.  18  No  man  hath  seen  God  at 
any  time;  llie  only  begotten  Son,  who  is  in  the  bosom  of  the 
Father,  he  hath  declared  him. 

Verses  14-18.  Jesus  now  states  that  the  appearance  of 
"the  Word,"  the  shining  of  "the  true  light,"  the  "coming 
into  the  world,"  was  by  way  of  incarnation:  "the  Word  be- 
came flesh."  The  term  "flesh"  denotes  human  nature, 
but  not,  as  usually  in  the  writings  of  Paul,  sinful  nature. 
When  "the  Word  became  flesh"  he  did  not  cease  to  be 
what  he  had  been,  but  as  an  additional  experience  he  as- 
sumed human  nature.  He  became  the  God-IMan,  at  the 
same  time  "perfect  God  and  perfect  man,"  an  absolutely 
unique  being.  As  of  old,  God  dwelt  in  a  tabernacle  in  the 
midst  of  Israel  so,  we  read,  he  "dwelt  [tabernacled] 
among  us,"  in  the  Person  of  Christ.  "We  beheld  his  glory, 
glory  as  of  the  only  begotten  from  the  Father,  full  of  grace 
and  truth,"  i.e.,  his  glory  was  a  manifestation  of  the  spirit- 
ual splendor,  of  the  divine  love  and  holiness  of  God;  but 
he  was  "the  only  begotten,"  absolutely  distinct  from  those 
who  are  called  the  "children  of  God"  by  faith  in  him.  In 
the  last  clause  of  the  Prologue  the  term  "only  begotten" 
in  again  repeated,  and  here  the  true  reading,  according 
to  the  best  Greek  text,  seems  to  be  "the  only  begotten  God." 

Such  is  the  conception  which  the  writer  has  of  the 
Person  of  Christ,  and  in  this  closing  paragraph  of  his  intro- 
duction he  suggests  certain  witnesses  to  this  truth:  first, 
John  the  Baptist,  and  then  John  the  evangelist  speaking 
in  behalf  of  his  fellow  disciples  and  of  all  who  have  faith 
in  Christ.     Vs.  15,  16. 

Then,  too,  true  to  the  supreme  purpose  of  his  Gospel, 
he  shows  how  faith  issues  in  life.  Believers  have  all  their 
spiritual  needs  supplied,  and  draw  grace  after  grace  from 
the  inexhaustible  "fulness"  of  Christ.  This  fullness  is 
emphasized  by  contrast  with  the  revelation  granted  through 
Moses,  who  gave  a  law  but  no  power  to  obey,  who  set 
forth  shadows  the  substance  of  which  are  found  in  Christ. 


18  THE  PROLOGUE  John  1:16-18 

Thus  the  Prologue  reaches  its  climax  as  for  the  first 
time  it  mentions  the  historic  title  "Jesus  Christ,"  and  again 
asserts  his  unique  personality  as  "the  only  begotten  from 
the  Father,"  the  final  declaration,  revelation,  interpreta- 
tion of  the  unseen  God. 

Such  then  is  the  introduction  which  John  gives  to  his 
Gospel  story.  In  these  eighteen  verses  he  presents  the 
sum  of  all  his  message.  They  compress  into  a  single, 
brief  paragraph  the  essential  truths  which  the  following 
chapters  unfold.  They  declare  that  the  eternal  God  was 
manifested  among  men;  they  show  how  some  recei\ed 
while  others  rejected  him;  above  all,  they  indicate  the  life 
of  light  and  love  and  abiding  blessedness  which  issues 
from  faith  in  him  whom  John  prov^es  to  be  the  divine 
Christ,  the  Son  of  God. 


John  1:19-28         THE   PREPARATION  19 


II.  The  Revelation  to  the  World,  and  the  Develop- 
ment OF  Faith  and  Unbelief.     Chs.  1  :  19  to  12  :  50 

A.     THE  PREPARATION.     Chs.  1:  19  to  2: 11 

1.  The  Witness  of  the  Forerunner.    Ch.  1:19-34. 

2.  The  Witness  of  the  First  Followers.    Ch.  1:35-51, 

3.  The  Witness  of  the  First  Miracle.    Ch.  2: 1-11. 

1.    The  Witness  of  the  Forerunner.    Ch.  1  :  19-34 

When  John  the  Baptist  steps  upon  the  scene,  the  dra- 
matic action  of  the  Gospel  begins;  and  yet  his  mission  and 
the  two  events  which  follow  are  really  preparatory  to  the 
public  ministry  of  Christ.  In  each  of  the  three,  the  great 
ideas  of  the  Gospel  emerge,  yet,  by  each  of  the  three,  one 
of  these  ideas  is  emphasized.  The  ministry  of  John  deals 
with  testimony;  the  securing  of  the  first  disciples  illus- 
trates the  development  of  faith;  and  the  miracle  at  Cana 
affords  a  symbol  of  the  life  in  which  faith  was  to  issue. 

19  And  this  is  the  witness  of  John,  when  the  Jews  sent 
unto  him  from  Jerusalem  priests  and  Levites  to  ask  him, 
Who  art  thou?  20  And  he  confessed,  and  denied  not;  and 
he  confessed,  I  am  not  the  Christ.  21  And  they  asked  him, 
What  then?  Art  thou  Elijah?  And  he  saith,  I  am  not. 
Art  thou  the  prophet?  And  he  answered,  No.  22  They 
said  therefore  unto  him.  Who  art  thou?  that  we  may  give  an 
answer  to  them  that  sent  us.     What  sayest  thou  of  thyself? 

23  He  said,  I  am  the  voice  of  one  crying  in  the  wilderness. 
Make  straight  the  way  of  the  Lord,  as  said  Isaiah  the  prophet. 

24  And  they  had  been  sent  from  the  Pharisees.  25  And 
they  asked  him,  and  said  unto  him.  Why  then  baptizest 
thou,  if  thou  art  not  the  Christ,  neither  Elijah,  neither  the 
prophet?  26  John  answered  them,  saying,  I  baptize  in 
water:  in  the  midst  of  you  standeth  one  whom  ye  know  not, 
27  even  he  that  cometh  after  me,  the  latchet  of  whose  shoe 
I  am  not  worthy  to  unloose.  28  These  things  were  done 
in  Bethany  beyond  the  Jordan,  where  John  was  baptizing. 


20  REVELATION   TO  WORLD    John  1:  19-28 

Our  Lord  once  declared:  "Among  them  that  are  born 
of  women  there  hath  not  arisen  a  greater  than  John  the 
Baptist."  He  did  not  refer  to  the  majesty  of  his  char- 
acter, but  to  the  dignity  of  his  mission.  John  was  the 
forerunner,  the  herald,  of  the  Messiah.  That  such  is  the 
viewpoint  of  this  Gospel  is  intimated  in  the  words  by  which 
the  ministry  of  the  Baptist  is  introduced:  "And  this  is  the 
witness  of  John."  The  writer  is  not  concerned  with  the 
dress,  or  personal  habits,  or  eloquence,  or  moral  grandeur, 
of  the  great  prophet  but  with  his  testimony  to  Christ. 
This  is  gi\'en  in  two  paragraphs. 

In  verses  19-28  is  recorded  the  testimony  that  the 
Messiah  had  come,  unrecognized  by  his  people;  verses 
29-34  give  the  witness  to  Jesus  as  being  the  Messiah. 

The  fame  of  John  had  filled  the  land;  some  persons 
were  even  suggesting  that  the  great  preacher  was  the  pre- 
dicted Christ.  The  rulers  could  no  longer  disregard  the 
influence  and  power  of  the  popular  prophet.  A  deputa- 
tion was  sent  to  ask  John  who  he  claimed  to  be.  He  at 
once  declared  that  he  was  not  the  Christ;  that  he  was  not 
Elijah  who  was  expected  to  return  to  earth  as  the  herald 
of  the  Messiah;  he  was  not  "the  prophet"  of  whom  Moses 
had  spoken,  and  who  was  popularly  related  to  the  Messiah. 

To  this  negative  testimony  about  himself  John  now  adds 
the  positive  statement  that  he  has  come  to  prepare  the 
way  for  the  Messiah  by  his  call  to  repentance.  This  he 
expresses  by  a  quotation  from  Isaiah:  "The  voice  of  one 
cr>ing  in  the  wilderness,  Make  straight  the  way  of  the 
Lord."  John  humbly  calls  himself  a  "voice,"  which  is 
expressing  a  word,  or  is  to  testify  to  "the  Word;"  but  he  is 
claiming  the  dignity  of  fulfilling  the  prophecy  of  Isaiah, 
and  authority  as  the  appointed  herald  of  the  Messiah. 

The  delegation  has  another  question  to  ask:  If  John 
is  not  the  Christ,  nor  Elijah,  nor  "the  prophet,"  why  does 
he  baptize?  The  reply  is  full  of  solemn  significance: 
He  is  baptizing  because  the  Christ  is  already  standing  in 
the  midst  of  them.  John  is  preparing  men  to  receive  him. 
He  is  himself  unworthy  to  act  as  the  humblest  servant  of 
this  great  Saviour  to  whom  he  is  bearing  witness. 

We  can  hardly  resist  drawing  the  parallel  for  to-day. 


John  1:29-34         THE   PREPARATION  21 

Christ  is  still  near,  and  unrecognized,  and  only  his  mes- 
sengers and  those  who  repent  of  sin  will  find  him. 


29  On  the  morrow  he  seeth  Jesus  coming  imto  him,  and 
saith,  Behold,  the  Lamb  of  God,  that  taketh  away  the  sin  of 
the  world!  30  This  is  he  of  whom  I  said,  After  me  cometh  a 
man  who  is  become  before  me:  for  he  was  before  me.  31 
And  I  knew  him  not;  but  that  he  should  be  made  manifest 
to  Israel,  for  this  cause  came  I  baptizing  in  water.  32  And 
John  bare  witness,  saying,  I  have  beheld  the  Spirit  descending 
as  a  dove  out  of  heaven ;  and  it  abode  upon  him.  33  And  I 
knew  him  not:  but  he  that  sent  me  to  baptize  in  water,  he 
said  imto  me,  Upon  whomsoever  thou  shalt  see  the  Spirit 
descending,  and  abiding  upon  him,  the  same  is  he  that  bap- 
tizeth  in  the  Holy  Spirit.  34  And  I  have  seen,  and  have 
borne  witness  that  this  is  the  Son  of  God. 

The  testimony  so  far  recorded  has  been  of  significance 
because  of  its  official  character.  It  was  given  to  a  com- 
mission from  the  Jewish  rulers;  but,  on  the  day  following, 
public  witness  of  a  still  more  startling  character  is  given 
by  the  Baptist.  He  points  to  Jesus  and  declares  of  him, 
"Behold,  the  Lamb  of  God,  that  taketh  away  the  sin  of  the 
world!"  It  is  totally  inadequate  to  interpret  the  phrase 
"the  Lamb  of  God"  as  denoting  merely  "the  meekness  and 
innocence  of  Christ."  As  the  sin  bearer,  the  Lamb  must 
denote  sacrifice,  for  there  is  no  other  way  by  which  sin 
can  be  taken  away.  The  verse  brings  us  at  once  to  the 
fifty-third  chapter  of  Isaiah,  where  we  see  one  suft'ering 
in  the  place  of  sinners;  it  transports  us  into  the  whole 
realm  of  Old  Testament  symbolism,  and  cannot  be  under- 
stood save  in  the  light  of  off'erings,  and  expiation,  and 
atonement.  It  points  us  forward  to  the  cross,  and  to  the 
work  of  the  Messiah  who  "bare  our  sins  in  his  body  upon 
the  tree." 

John  further  indicates  the  sign  by  which  he  is  himself 
assured  of  the  identity  of  the  Messiah.  It  was  he  upon 
whom  he  had  seen  "the  Spirit  descending,  and  abiding 
upon  him."  John  had  previously  known  Jesus;  but  he 
had  not  known  him  as  the  Christ  until  this  di\inely  prom- 
ised sign  had  been  fulfilled.     In  view  of  this  spiritual 


22  REVELATION   TO  WORLD    John  1:35-42 

anointing  John  gives  his  second  great  word  of  testimony: 
"This  is  the  Son  of  God."  By  this  phrase  he  indicated 
the  unique,  divine  Personality  of  which  mention  had 
been  made  by  the  evangelist  in  the  Prologue.  "He  was 
before  me,"  says  John;  yet  John  was  born  first.  The 
Christ  to  whom  he  testifies  had  existed,  therefore,  before 
his  birth;  he  had  been  "in  the  beginning  .  .  .  with  God"; 
he  "was  God." 

John  further  testifies  that  as  "the  Son  of  God,"  Jesus 
has  power  to  baptize  "in  the  Holy  Spirit."  Here  John 
contrasts  his  own  work  with  the  work  of  Christ.  John 
could  baptize  with  water,  he  could  perform  a  mere  out- 
ward rite;  but  to  true  penitents,  who  trusted  in  him,  Christ 
would  give  an  inner,  actual,  supernatural,  spiritual  re- 
newal. Water  baptism  by  his  herald  was  but  a  symbol  of 
the  purifying  and  transforming  power  of  Christ. 

Such  was  the  witness  of  John  the  Baptist.  When  his 
ministry,  as  recorded  here,  is  compared  with  the  narrative 
of  the  other  Gospels,  it  is  noticeable  how  this  writer  is 
accomplishing  his  first  specific  aim,  which  is  to  prove  "that 
Jesus  is  the  Christ,  the  Son  of  God." 

Is  it  not  true  that  the  very  essence  of  the  testimony 
which  to-day  should  be  borne  to  Christ  concerns  his 
divine  Person  and  his  saving  work? 

2.    The  Witness  of  the  First  Followers.    Ch.  1  :  35-51 

35  Again  on  the  morrow  John  was  standing,  and  two  of  his 
disciples;  36  and  he  looked  upon  Jesus  as  he  walked,  and 
saith,  Behold,  the  Lamb  of  God!  37  And  the  two  disciples 
heard  him  speak,  and  they  followed  Jesus.  38  And  Jesus 
turned,  and  beheld  them  following,  and  saith  unto  them, 
What  seek  ye?  And  they  said  unto  him.  Rabbi  (which  is  to 
say,  being  interpreted.  Teacher),  where  abidest  thou?  39 
He  saith  unto  them.  Come,  and  ye  shall  see.  They  came 
therefore  and  saw  where  he  abode;  and  they  abode  with 
him  that  day :  it  was  about  the  tenth  hour.  40  One  of 
the  two  that  heard  John  speak,  and  followed  him,  was  Andrew, 
Simon  Peter's  brother.  41  He  findeth  first  his  own  brother 
Simon,  and  saith  unto  him.  We  have  found  the  Messiah 
(which  is,  being  interpreted,  Christ).  42  He  brought  him 
unto  Jesus.     Jesus  looked  upon  him,  and   said,  Thou   art 


John  1:43-51         THE   PREPARATION  23 

Simon  the  son  of  John:   thou  shalt  be  called  Cephas  (which 
is  by  interpretation,  Peter). 

43  On  the  morrow  he  was  minded  to  go  forth  into  Galilee, 
and  he  findeth  Philip :  and  Jesus  saith  unto  him,  Follow  me. 
44  Now  Philip  was  from  Bethsaida,  of  the  city  of  Andrew  and 
Peter.  45  Philip  findeth  Nathanael,  and  saith  unto  him, 
We  have  found  him,  of  whom  Moses  in  the  law,  and  the 
prophets,  wrote,  Jesus  of  Nazareth,  the  son  of  Joseph.  46 
And  Nathanael  said  unto  him.  Can  any  good  thing  come  out 
of  Nazareth?  Philip  saith  unto  him,  Come  and  see.  47 
Jesus  saw  Nathanael  coming  to  him,  and  saith  of  him.  Be- 
hold, an  Israelite  indeed,  in  whom  is  no  guile!  48  Nathanael 
saith  unto  him.  Whence  knowest  thou  me?  Jesus  answered 
and  said  unto  him.  Before  Philip  called  thee,  when  thou  wast 
under  the  fig  tree,  I  saw  thee.  49  Nathanael  answered  him. 
Rabbi,  thou  art  the  Son  of  God;  thou  art  King  of  Israel.  50 
Jesus  answered  and  said  unto  him.  Because  I  said  unto  thee, 
I  saw  thee  underneath  the  fig  tree,  believest  thou?  thou  shalt 
see  greater  things  than  these.  51  And  he  saith  unto  him. 
Verily,  verily,  I  say  unto  you,  Ye  shall  see  the  heaven  opened, 
and  the  angels  of  God  ascending  and  descending  upon  the 
Son  of  man. 

If  the  three  great  ideas  of  this  Gospel  are  testimony, 
faith,  and  life,  and  if  the  first  is  introduced  by  the  witness 
of  John  the  Baptist,  the  second  is  surely  emphasized  in  this 
narrative  of  the  call  of  the  first  disciples.  Here  we  see 
emerging  the  two  other  ideas  also,  but  we  are  particularly 
concerned  with  the  birth  of  faith.  We  find  it  to  be  in  its 
essence  the  acceptance  of  testimony;  and  this  paragraph 
is  linked  to  the  preceding  by  the  fact  that  it  was  the  testi- 
mony of  John  the  Baptist  which  secured  for  Christ  his 
first  followers.  Faith,  however,  becomes  vital  and  active 
when  it  has  brought  one  into  personal  contact  with  Christ; 
and  this  story  shows  how  men  who  believe  are  ready  to 
bear  testimony,  and  how  faith  issues  in  life. 

In  the  narrative  of  the  witness  of  John,  no  specific  men- 
tion was  made  of  the  result  of  his  witness,  yet  we  seemed 
instinctively  to  feel  the  sullen,  silent  unbelief  of  the  Jewish 
rulers.  That  unbelief  becomes  a  foil  with  which  is  con- 
trasted the  ready  faith  of  honest,  simple,  inquiring 
souls. 

Those  who  were  the  first  to  become  disciples  of  Christ 


24  REVELATION    TO  WORLD    John  1:43-51 

were  Andrew  and  Peter,  Philip  and  Nathanael,  and  prob- 
abl\-  James  and  the  author  of  this  Gospel,  John. 

Of  the  four  distinctly  named,  it  is  interesting  to  note 
how  in  each  case  faith  is  awakened  by  testimony  of  a 
slightly  different  character.  All  were  probably  disciples 
of  John  the  Baptist,  and,  as  already  indicated,  the  story 
of  his  witness  is  followed  logically  by  this  account  of  the 
first  believers.  Yet  it  is  of  Andrew  that  we  read  that  he 
was  one  of  the  two  disciples  of  John  who  heard  him  declare 
Jesus  to  be  "the  Lamb  of  God,"  and  who  consequently 
followed  him.  So,  through  the  ages,  the  first  form  of 
testimony  which  has  been  securing  followers  for  Christ 
is  that  of  public  speakers,  in  response  to  whose  appeals 
faith  has  been  awakened  in  the  hearts  of  hearers.  The 
prophetic  ofifice  has  never  ceased.  To-day  men  like  John 
the  Baptist  are  needed,  who  with  courage  and  consecration 
can  stand  before  the  multitudes  and  declare  of  Christ: 
"This  is  the  Son  of  God  .  .  .  Behold,  the  Lamb  of  God!" 

In  striking  contrast,  Peter  became  a  disciple  when 
testimony  was  brought  to  him  by  "his  own  brother." 
This  personal  witness  to  relatives  and  kindred  is  the  most 
difficult  form  of  all;  it  is  also  the  most  forcible  and  the 
most  fruitful.  There  is  a  present  and  abiding  need  of  more 
faithfulness  as  witnesses  in  the  home  circle  and  in  the 
secrecy  of  private  life. 

Philip  became  a  disciple  in  response  to  a  direct  call 
from  Christ.  In  the  narrative,  this  is  the  simplest  and 
briefest  statement  of  all;  the  parallel  in  modern  life  is 
more  mysterious,  but  none  the  less  real.  There  are  count- 
less Christians  who  have  yielded  themselves  as  followers  of 
Christ  because  of  an  appeal  which  has  been  made  by  his 
Spirit  directly  to  the  heart.  The  mind  of  Philip  had  been 
prepared  by  the  things  he  had  already-  heard  of  Jesus.  So 
these  Christians  have  previously  learned  of  the  character 
and  claims  of  Christ;  but  the  final  appeal  and  the  act  of 
decision  have  occurred  at  a  time  when  they  were  alone 
with  the  Lord. 

In  the  case  of  Nathanael,  inquiry  was  first  awakened 
by  the  word  of  a  friend,  who  testified  with  decji  conviction, 
and  who  turned  Nathanael  in  the  direction  of  faith  by  his 


John  1:43-51  THE   PREPARATION  25 

memorable  words,  "Come  and  see."  To  turn  resolutely 
toward  Christ  with  open  mind,  to  find  out  for  ourselves 
what  he  is  and  claims  to  be,  to  enter  the  path  of  personal 
experience:   this  is  for  most  men  the  avenue  of  faith. 

Nathanael  was  a  man  of  absolute  sincerity,  and  when 
assured  that  Jesus  of  Nazareth  was  the  Messiah,  he 
voices  an  honest  difficulty;  he  does  not  cast  a  slur  upon 
the  city  where  Jesus  had  been  dwelling,  as  has  commonly 
been  supposed;  but  he  knows  that  Nazareth  was  not  the 
predicted  birthplace  of  the  Messiah,  and  he  asks  in  sur- 
prise whether  so  great  a  thing  can  possibly  come  from 
Nazareth.  His  difficulty,  however,  does  not  cause  inac- 
tion: he  comes  to  Christ,  to  see  for  himself.  The  word  of 
the  Master  at  once  shows  Nathanael  that  a  divine  insight 
has  read  the  very  thoughts  of  his  heart,  and  he  cries  out  in 
adoration:  "Rabbi,  thou  art  the  Son  of  God;  thou  art 
King  of  Israel." 

Such  are  some  of  the  various  forms  of  testimony  by 
which  faith  is  awakened  in  the  heart.  It  is  for  us  to  be 
fearless,  honest,  humble;  to  obey  the  call  however  it  may 
be  voiced,  and  to  follow  on  to  e\^er  deeper  conviction  of  the 
claims  and  powers  of  Christ. 

It  is  equally  interesting  to  note  how  these  four  men,  so 
variously  called,  all  became  witnesses  for  Christ.  John 
always  brings  actors  upon  the  scene  that  they  may  bear 
testimony.  The  words  of  these  first  followers  are  arranged 
in  a  striking  climax.  First  they  call  Christ  "Rabbi," 
i.e.,  Master,  or  Teacher,  suggesting,  at  least,  that  they  are 
willing  to  be  his  disciples.  Then  they  declare  him  to  be 
"the  Messiah,"  and,  further,  that  he  has  been  set  forth 
both  by  the  symbols  of  "the  law"  and  the  writings  of  "the 
prophets."  Lastly,  Nathanael  declares  him  to  be  "the 
Son  of  God"  as  well  as  the  Messiah,  the  "King  of  Israel." 

The  greatest  of  all  the  witnesses  is  Christ  himself. 
The  testimony  reaches  its  climax  when  he  calls  himself 
"the  Son  of  man."  Too  commonly  it  is  regarded  as  a  term 
contrasted  with  "the  Son  of  God,"  and  signifying  the  mere 
humanity  of  Christ.  It  does  indeed  signify  the  ideal, 
true  man,  but  it  is  the  title  which  is  taken  from  Daniel, 
and  indicates  the  IVlessiah  who  was  one  day  to  appear  in 


26  REVELATION   TO  WORLD        John  2:  1-6 

di\ine  glory,  to  whom  was  to  be  given  a  universal  and 
eternal  Kingdom. 

The  fact  that  those  in  whom  faith  is  born  themselves 
become  witnesses  to  Christ,  suggests  to  us  the  third  great 
truth  of  this  Gospel  which  emerges  in  this  narrative. 
Faith  issues  in  life.  This  is  what  John  always  is  showing. 
This  is  what  he  wishes  to  secure.  He  has  written  that  we 
ma\-  believe,  "that  believing  ye  may  have  life."  So  as 
Simon  comes  to  Christ,  weak,  impulsi\e,  tickle,  passionate, 
he  is  met  with  the  promise:  "Thou  shalt  be  called  Cephas," 
a  stone.  If  one  really  believes  in  Christ,  the  result  will  be 
a  complete  transformation  of  character;  instead  of  weak- 
ness there  will  be  strength,  courage,  endurance,  true 
manhood. 

Nathanael  confesses  his  faith  and  the  response  is  given: 
"Ye  shall  see  the  heaven  opened,  and  the  angels  of  God 
ascending  and  descending  upon  the  Son  of  man." 

To  the  sincere  seeker  after  truth  there  comes  the  promise 
of  enlarged  spiritual  vision.  To  one  who  believes  there 
comes  the  assurance  that  there  will  be  found  in  Christ 
the  union  of  man  and  God,  and  through  him  the  restored 
communion  between  earth  and  heaven.  Probably  Na- 
thanael had  been  thinking  of  Jacob's  vision  at  Bethel, 
and  wondering  how  and  when  he  should  catch  the  vision 
for  which  he  longed,  and  by  which  his  problems  would  be 
soKed.  There  comes  to  him  the  promise  that  all  he 
seeks  can  be  had  in  Christ.  It  is  the  message  echoed  by 
Browning,  "I  say  the  acknowledgment  of  God  in  Christ, 
accepted  by  the  reason,  solves  for  thee  all  (questions  in  the 
world  and  out  of  it." 

3.    The  Witness  of  the  First  Miracle.    Ch.  2:1-11 

1  And  the  third  day  there  was  a  marriage  in  Cana  of 
Galilee;  and  the  mother  of  Jesus  was  there:  2  and  Jesus 
also  was  bidden,  and  his  disciples,  to  the  marriage.  3  And 
when  the  wine  failed,  the  mother  of  Jesus  saith  unto  him, 
They  have  no  wine.  4  And  Jesus  saith  unto  her,  Woman, 
what  have  I  to  do  with  thee?  mine  hour  is  not  yet  come. 
5  His  mother  saith  unto  the  servants,  Whatsoever  he  saith 
unto  you,  do  it.     6  Now  there  were  six  waterpots  of  stone 


John  2:  7-11  THE   PREPARATION  27 

set  there  after  the  Jews'  manner  of  purifying,  containing 
two  or  three  firkins  apiece.  7  Jesus  saith  unto  them,  Fill 
the  waterpots  with  water.  And  they  filled  them  up  to  the 
brim.  8  And  he  saith  unto  them,  Draw  out  now,  and  bear 
unto  the  ruler  of  the  feast.  And  they  bare  it.  9  And  when 
the  ruler  of  the  feast  tasted  the  water  now  become  w^ine,  and 
knew  not  whence  it  was  (but  the  servants  that  had  drawn  the 
water  knew),  the  ruler  of  the  feast  calleth  the  bridegroom, 
10  and  saith  unto  him.  Every  man  setteth  on  first  the  good 
wine;  and  when  men  have  drunk  freely,  then  that^which  is 
worse :  thou  hast  kept  the  good  wine  until  now.  1 1  This  be- 
ginning of  his  signs  did  Jesus  in  Cana  of  Galilee,  and  mani- 
fested his  glory;   and  his  disciples  believed  on  him. 

The  ministry  of  John  the  Baptist,  the  call  of  the  first 
disciples,  and  the  miracle  at  Cana,  which  together  form 
a  section  of  the  Gospel  preparatory  to  the  portrayal  of 
the  public  ministry  of  our  Lord,  are  narrated  as  occupying 
exactly  a  full  week;  what  is  more  significant,  they  succes- 
sively illustrate  all  the  three  dominant  themes  of  the  Gos- 
pel, namely,  testimony  to  Christ,  the  development  of  faith, 
the  transformation  of  life.  The  last  is,  of  course,  the  su- 
preme message  of  this  charming  story;  yet  the  other 
thoughts  emerge;  and  the  account  of  this  first  miracle,  or 
"sign,"  suggests  how  inseparable  all  these  three  truths  are 
from  each  of  the  miracles  of  our  Lord.  Each  testifies  to 
his  character,  each  awakes  or  confirms  faith,  each  suggests 
the  life  which  faith  secures. 

(1)  That  this  miracle  was  witness  to  the  Person  of 
Christ  is  stated  in  the  eleventh  verse:  "This  beginning 
of  his  signs  did  Jesus  .  .  .  and  manifested  his  glory." 
Each  miracle  related  by  John  was  intended  to  prove  that 
Jesus  was  the  Christ,  the  Son  of  God.  Here,  as  our  Lord 
turns  water  into  wine,  he  shows  himself  "Ruler  of  all 
nature."  It  was  an  act  of  creation.  It  declared  that  in 
him  God  was  present. 

No  miracle  of  Christ,  however,  was  wrought  simply 
as  a  prodigy,  to  appeal  to  the  minds  of  spectators.  There 
was  always  present  the  motive  of  love  and  sympathy. 
Christ  was  here  relieving  embarrassment,  he  was  giving 
joy,  he  was  bestowing  upon  the  bridegroom  a  gift  of  no 
inconsiderable  value.     He  was  suggesting  that  his  nature 


28  REVELATION   TO   WORLD     John  2:  1-11 

was  loving,  sympathetic,  divine;  "his  glory"  was  the  glory 
of  the  God  who  is  love.     He  was  the  Son  of  God. 

Even  in  the  dialogue  with  his  mother,  which  we  find 
difficult  to  explain  fully,  there  is  further  testimony  to  his 
Person.  As  he  calls  her  "woman,"  there  is  indicated  no 
lack  of  respect  or  even  of  affection;  the  title  was  often 
used  in  addressing  persons  of  rank.  Nor  was  there  any- 
thing of  harshness  in  the  words  that  follow:  "What  have 
I  to  do  with  thee?  mine  hour  is  not  yet  come";  yet  there 
is  here  the  definite  intimation  that  he  was  the  Christ. 

What  Mary  seemed  to  desire  was  that  her  Son  should 
take  this  occasion  to  manifest  himself  openly  as  the 
Messiah,  and  she  mentions  the  need  of  wine  as  her  reason 
for  suggesting  such  a  Messianic  manifestation.  He  knows 
that  this  is  not  the  time  nor  the  place;  it  must  be  at  the 
passover  and  in  Jerusalem.  His  "hour"  had  "not  yet 
come."  He  fulfills  the  need  of  the  guests,  he  grants  the 
request  of  his  mother,  while  denying,  and  mildly,  lovingly 
rebuking  the  deeper,  larger  desire  of  her  heart.  Yet  in 
his  denial  he  is  admitting  the  truth  that  he  is  the  Messiah, 
and  that,  as  such,  he  will  soon  appear. 

May  we  not  add  that  the  very  symbolism  of  the  marriage 
feast,  and  the  joy  which  Jesus  brought  to  the  wedding 
hour,  suggested  the  Messianic  symbolism  of  the  Old  Testa- 
ment, and  the  presence  among  men  of  him  whom  John 
the  Baptist  called  the  Bridegroom.  Thus  in  this  "begin- 
ning of  .  .  .  signs"  the  evangelist  is  producing  testimony 
to  prove  that  Jesus  is  both  "the  Christ,"  and  "the  Son  of 
God." 

(2)  This  testimony  is  further  related,  as  are  all  the  sub- 
sequent "signs,"  to  belief.  We  read  that,  as  a  result 
of  the  miracle,  "his  disciples  believed  on  him."  They 
had  believed  on  him  before;  at  least  they  had  believed 
him.  By  this  miracle  their  faith  was  strengthened  and 
confirmed.  They  now  trusted  in  him,  their  doubts  were 
removed,  they  committed  themsehes  to  him  without 
question  or  reserve. 

This  result  should  be  noted  in  the  case  of  all  the  recorded 
miracles.  They  were  not  intended,  and  surel>'  did  not 
result,  in  merely  arousing  interest  or  faith  in  the  minds 


John  2:  Ml  THE   PREPARATION  29 

of  the  indifferent  or  the  skeptical;  they  likewise  made 
their  appeal  to  disciples,  and  developed  and  established 
their  belief. 

The  experience  of  those  first  believers  is  ours.  First 
there  is  an  incipient  faith  based  upon  the  testimony  of 
others;  then  there  is  the  larger  confidence  due  to  personal 
contact  with  Christ;  and  then  there  comes  the  more  per- 
fect faith  resulting  from  personal  experience  and  observa- 
tion of  the  power  and  works  of  our  Lord. 

(3)  The  deepest  significance  of  the  miracle,  however, 
relates  to  life.  The  fact  that  the  first  miracle  of  our 
Lord  consisted  in  turning  water  into  wine  indicated  the 
character  of  his  ministry,  and  the  result  of  faith  in  him. 
Whatever  the  modern  implications  and  associations  of 
intoxicating  wine  may  be,  there  is  no  doubt  that  in  the 
time  of  our  Lord  it  was  the  very  symbol  of  glad,  joyous, 
exuberant  life.  He  indicated  by  his  first  sign  that  such 
life  would  be  the  inevitable  issue  of  trust  in  him.  This 
miracle  signified  his  transforming,  ennobling,  transfiguring 
power. 

It  may  be  true  that  by  changing  water,  which  might 
normally  have  been  used  for  ceremonial  purifying,  into  wine, 
which  served  to  stimulate  and  support  life,  our  Lord  indi- 
cated how  instead  of  the  forms  and  ceremonies  of  Judaism,  he 
was  to  give  the  substance  and  vital  power  of  true  religion. 
It  is  certain  that  by  his  presence  at  the  wedding  and  by 
his  abundant  supply  of  wine,  he  showed  his  approval  o{ 
joy  and  gladness,  he  sanctified  marriage  and  all  our  social 
relationships,  and  above  all  he  indicated  how  human  lives 
would  be  glorified  by  him,  and  all  characters  and  capaci- 
ties brought  to  their  highest  development  and  their  fullest 
possibilities.  It  is  for  us  to  show  the  obedience  of  true 
faith;  his  work  may  be  done  in  divine  silence;  we  are  to 
heed  the  word  spoken  by  Mary  to  the  servants:  "Whatso- 
ever he  saith  unto  you,  do  it." 


30  REVELATION    TO   WORLD    John  2:  12-22 

B.     THE  PUBLIC  MINISTRY.     Chs.  2:  12  to  12:50 
1.    The  Opening  of  the  Ministry.     Chs.  2:  12  to  4:54 

a.  The  Witness  in  Jerusalem.     Chs.  2  :  12  to  3  :  21 

b.  The  Witness  in  Judea.     Ch.  3  :  22-36 

c.  The  Witness  in  Samaria.     Ch.  4  :  1-42 

d.  The  Witness  in  Galilee.     Ch.  4  :  43-54 


a.  The  Witness  in  Jerusalem.     Chs.  2  :  12  to  3  :  21 

(1)  The  Witness  in  the  Temple.     Ch.  2  :  12-22 

12  After  this  he  went  down  to  Capernaum,  he,  and  his 
mother,  and  his  brethren,  and  his  disciples ;  and  there  they 
abode  not  many  days. 

13  And  the  passover  of  the  Jews  was  at  hand,  and  Jesus 
went  up  to  Jerusalem.  14  And  he  found  in  the  temple  those 
that  sold  oxen  and  sheep  and  doves,  and  the  changers  of 
money  sitting:  15  and  he  made  a  scourge  of  cords,  and  cast 
all  out  of  the  temple,  both  the  sheep  and  the  oxen;  and  he 
poured  out  the  changers'  money,  and  overthrew  their  tables ; 
16  and  to  them  that  sold  the  doves  he  said.  Take  these 
things  hence;  make  not  my  Father's  house  a  house  of  mer- 
chandise. •  17  His  disciples  remembered  that  it  was  written, 
Zeal  for  thy  house  shall  eat  me  up.  18  The  Jews  therefore 
answered  and  said  unto  him.  What  sign  showest  thou  unto 
us,  seeing  that  thou  doest  these  things?  19  Jesus  answered 
and  said  unto  them.  Destroy  this  temple,  and  in  three  days 
I  will  raise  it  up.  20  The  Jews  therefore  said,  Forty  and  six 
years  was  this  temple  in  building,  and  wilt  thou  raise  it  up  in 
three  days?  21  But  he  spake  of  the  temple  of  his  body. 
22  When  therefore  he  was  raised  from  the  dead,  his  dis- 
ciples remembered  that  he  spake  this;  and  they  believed  the 
scripture,  and  the  word  which  Jesus  had  said. 

There  was  but  one  place  and  time  for  our  Lord  to 
inaugurate  fittingly  his  public  ministry;  it  must  be  at  the 
capital  city,  and  in  the  Temple,  the  very  center  of  life  and 
worship;  it  must  be  at  the  passoser  feast,  the  most  solemn 
period  of  the  year,  and  the  season  when  the  city  would  be 


John  2: 12-22     THE  PUBLIC  MINISTRY  31 

thronged  with  pilgrims  from  every  quarter  of  the  globe. 
There  and  then  he  could  offer  himself  to  the  people  as  their 
Messiah,  in  whom  were  to  be  realized  all  the  types  and 
hopes  suggested  by  the  great  national  festival. 

The  story  is  prefaced  by  a  brief  statement  which  is  not 
wanting  in  significance:  "After  this  he  went  down  to 
Capernaum,  he,  and  his  mother,  and  his  brethren,  and  his 
disciples;  and  there  they  abode  not  many  days."  V.  12. 
Jesus  was  waiting  for  the  passover;  he  knew  always  when 
his  "hour"  was  come;  he  was  also  selecting  a  more  con- 
venient center  than  Nazareth  for  his  public  ministry. 
This  verse  marks  the  transition  from  his  private  to  his 
public  career. 

On  the  eve  of  the  passover,  Jesus  appears  in  Jerusalem 
and  presents  himself  as  the  Messiah  by  an  act  of  deep 
symbolic  import.  He  drives  from  the  Temple  the  traders 
by  whom  the  place  of  divine  worship  has  been  defiled. 
He  comes  as  the  Son  of  God,  filled  with  zeal  for  his  Father's 
house.  He  comes  as  the  Messiah  of  Israel,  offering  to 
secure  national  purification  which  will  preface  the  Mes- 
sianic Kingdom  and  blessedness. 

The  abuse  which  our  Lord  was  rebuking  had  arisen  from 
what  was  at  first  a  mere  matter  of  convenience  for  wor- 
shipers. The  sale  of  sacrifices  in  a  place  adjacent  to  the 
Temple,  and  the  exchange  of  foreign  money  for  the  sacred 
coins  with  which  the  Temple  tax  could  be  paid,  was  all 
innocent  enough;  but  little  by  little  the  traffic  had 
crowded  into  the  very  court  of  the  Temple;  it  was  accom- 
panied by  disorder,  greed,  dishonesty,  and  extortion,  until 
the  place  of  worship  had  become,  as  Christ  declared,  "a 
house  of  merchandise." 

Our  Lord  takes  a  scourge  of  cords,  not  as  an  instrument 
of  offense  but  as  a  badge  of  authority,  and  expels  the 
traders,  declaring  that  the  Temple  is  his  Father's  house. 
In  no  other  more  definite  or  picturesque  way  could  he  have 
asserted  his  claim  to  be  the  Christ,  the  Son  of  God. 

The  significance  of  the  act  is  at  once  appreciated  by 
the  disciples  who,  at  least,  see  in  this  incident  the  fulfill- 
ment of  a  Messianic  prophecy;  "Zeal  for  thy  house  shall 
eat  me  up." 


32  REVELATION   TO  WORLD    John  2:  12-22 

On  the  other  hand  the  rulers  regard  the  action  with 
sullen  unbelief  or  with  a  sense  of  offended  dignity;  they 
demand  of  Christ  a  "sign"  in  justification  of  what  he  has 
done  and  as  a  proof  of  the  divine  authority  he  is  claiming 
to  possess.  Their  demand  was  a  stupid  impertinence. 
It  was  like  asking  for  proof  of  a  proof.  His  act  was  itself 
a  sign  which  they  should  have  interpreted. 

Jesus  does  promise,  however,  a  sign  so  significant 
that  in  its  light  no  man  would  henceforth  have  any  excuse 
for  doubting  that  he  was  "the  Christ,  the  Son  of  God." 
He  declares  that  his  death  and  resurrection  are  to  be  the 
unanswerable  arguments  as  to  his  divine  Person  and  mis- 
sion. 

He  phrases  his  reply,  however,  in  such  language  that, 
for  the  time,  not  even  his  disciples  are  able  to  comprehend 
his  meaning:  "Destroy  this  temple,  and  in  three  days  I  will 
raise  it  up."  "He  spake  of  the  temple  of  his  body,"  the 
writer  explains.  The  Jews  thought  he  referred  to  the 
literal  Temple,  and  received  his  words  with  contemptuous 
incredulity.  After  his  resurrection  "his  disciples  remem- 
bered that  he  spake  this;  and  they  believed  the  scripture, 
and  the  word  which  Jesus  had  said."  It  is  in  the  light 
of  the  resurrection  that  we  can  understand  the  Bible,  and 
can  interpret  and  believe  the  words  and  claims  of  Christ. 

It  is  noticeable  that  Jesus  began  his  ministry  with 
an  act  of  holiness  rather  than  of  power.  He  wished  to 
teach  the  nation  that  the  supreme  need  was  their  spiritual 
cleansing,  their  purification  as  worshipers,  their  moral 
elevation  as  the  people  of  God ;  and  he  wished  to  suggest 
that  he  could  bring  such  blessings  if  they  would  accept 
and  follow  him. 

It  is  further  noticeable  that  Jesus  saw,  in  the  unbelief 
manifested  in  the  first  hour  of  his  ministr>%  the  certainty 
of  his  final  rejection  and  the  clear  vision  of  the  cross. 
They  who  would  not  receive  him  would  indeed  destroy 
the  "temple  of  his  body."  He  saw,  however,  his  resur- 
rection, and  all  that  it  would  imply  and  secure.  It  would 
forever  be  the  supreme  justification  of  his  claims;  but, 
further,  as  his  death  involved  the  destruction  of  the  literal 
Temple  and  its  worship,  so  his  resurrection  would  secure 


John  2:  23-25     THE   PUBLIC   MINISTRY  33 

the  erection  of  a  truer  spiritual  Temple,  even  the  Church 
of  Christ;  and  in  place  of  a  ritual  of  forms  and  shadows 
and  types,  there  would  rise  a  religion  of  truer  worship 
and  of  more  real  fellowship  with  God. 

We  see  then  in  this  narrative  the  familiar  ideas  of  this 
Gospel,  testimony  to  the  truth  that  Jesus  is  the  Christ, 
the  Son  of  God,  the  response  of  unbelief  and  of  faith,  and 
the  issue  of  faith  in  life,  here  pictured  as  the  enjoyment  of 
all  those  realities  which  the  ancient  Temple  symbolized 
and  foreshadowed. 

(2)  The  Witness  of  Miracles.     Ch.  2  :  23-25 

23  Now  when  he  was  in  Jerusalem  at  the  passover,  during 
the  feast,  many  believed  on  his  name,  beholding  his  signs 
which  he  did.  24  But  Jesus  did  not  trust  himself  unto  them, 
for  that  he  knew  all  men,  25  and  because  he  needed  not  that 
any  one  should  bear  witness  concerning  man;  for  he  him- 
self knew  what  was  in  man. 

During  the  seven  days'  celebration  of  the  feast,  Jesus 
remains  in  Jerusalem,  and  arouses  curiosity,  wonder,  and 
even  incipient  faith,  by  performing  certain  miracles. 
"Many  believed  on  his  name;"  they  were  willing  to  accept 
him  as  a  Worker  of  miracles,  "beholding  his  signs  which 
he  did,"  but  they  did  not  really  trust  him  or  commit 
themselves  to  him  as  Master  and  Lord;  they  did  not  be- 
lieve in  him  as  "the  Christ,  the  Son  of  God."  Then  we 
read,  "Jesus  did  not  trust  himself  unto  them,  for  that  he 
knew  all  men."  He  who  could  read  the  heart  was  not 
deceived  by  any  mere  external  appearances,  or  outward 
professions.  He  could  distinguish  between  partial  and 
real  faith;  and  to  those  who  are  not  willing  to  commit 
themselves  to  him  and  to  trust  him  wholly  he  never  reveals 
himself  in  all  his  fullness. 

Even  this  minute  paragraph  is  molded  by  the  dominant 
ideas  of  the  Gospel.  Testimony  is  borne  by  "signs," 
faith  is  awakened,  and  it  is  suggested  that  where  it  is 
sincere,  and  develops  into  trust,  there  will  issue  the  life 
which  results  in  an  ever  deepening  knowledge  of  Christ. 

Thus,  too,   these   verses    form    the    link    between    the 


34  REVELATION   TO  WORLD      John  3:  1-18 

preceding  and  the  following  striking  narratives.  The 
former  shows  the  absolute  unbelief  of  the  rulers,  and  the 
true  faith  of  the  disciples;  the  latter  pictures  a  ruler 
whose  faith  is  only  the  incipient,  imperfect  belief  of 
those  who  accept  Christ  as  a  Worker  of  miracles;  but  as 
he  is  sincere  his  faith  deepens,  Christ  does  reveal  himself 
to  him,  and  the  ruler  becomes  also  the  disciple. 

(3)  The  Witness  to  Nicodemus.     Ch.  3  :  1-21 

1  Now  there  was  a  man  of  the  Pharisees,  named  Nico- 
demus, a  ruler  of  the  Jews:  2  the  same  came  unto  him 
by  night,  and  said  to  hiin,  Rabbi,  we  know  that  thou  art  a 
teacher  come  from  God;  for  no  one  can  do  these  signs  that 
thou  doest,  except  God  be  with  him.  3  Jesus  answered  and 
said  unto  him,  Verily,  verily,  I  say  unto  thee,  Except  one  be 
bom  anew,  he  cannot  see  the  kingdom  of  God.  4  Nicodemus 
saith  unto  him.  How  can  a  man  be  born  when  he  is  oil.-* 
can  he  enter  a  secoid  time  into  his  mother's  womb,  and  bs 
bom?  5  Jesus  ans>vered.  Verily,  verily,  I  say  unto  th93, 
Except  one  be  bom  of  water  and  the  Spirit,  he  cannot  eitsr 
into  the  kingdom  of  God.  6  That  which  is  born  of  ths 
flesh  is  flesh;   and  that  which  is  born  of  the  Spirit  is  spirit. 

7  Marvel  not  that  I  said  unto  thee.  Ye  must  be  bom  anew. 

8  The  wind  bloweth  where  it  will,  and  thou  hearest  the  voice 
thereof,  but  knowest  not  whence  it  cometh,  and  whither  it 
goeth:  so  is  every  one  that  is  born  of  the  Spirit.  9  Nico- 
demus answered  and  said  unto  him.  How  can  these  things 
be?  10  Jesus  answered  and  said  unto  him.  Art  thou  the 
teacher  of  Israel,  and  understandest  not  these  things?  11 
Verily,  verily,  I  say  unto  thee.  We  speak  that  which  we  know, 
and  bear  witness  of  that  which  we  have  seen;  and  ye  receive 
not  our  witness.  12  If  I  told  you  earthly  things  and  ye 
believe  not,  how  shall  ye  believe  if  I  tell  you  heavenly  things? 
13  And  no  one  hath  ascended  into  heaven,  but  he  that 
descended  out  of  heaven,  even  the  Son  of  man,  who  is  in 
heaven.  14  And  as  Moses  lifted  up  the  serpent  in  the 
wilderness,  even  so  must  the  Son  of  man  be  lifted  up; 
15  that  whosoever  believeth  may  in  him  have  eternal  life. 

16  For  God  so  loved  the  world,  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  on  him  should  not 
perish,  but  have  eternal  life.  17  For  God  sent  not  the  Son 
into  the  world  to  judge  the  world;  but  that  the  world  should 
be  saved  through  him.     18  He  that  believeth  on  him  is  not 


John  3:  19-21     THE   PUBLIC   MINISTRY  35 

judged:  he  that  believeth  not  hath  been  judged  already, 
because  he  hath  not  believed  on  the  name  of  the  only  begotten 
Son  of  God.  19  And  this  is  the  judgment,  that  the  light  is 
come*into  the  world,  and  men  loved  the  darkness  rather  than 
the  light;  for  their  works  were  evil.  20  For  every  one  that 
doeth  evil  hateth  the  light,  and  cometh  not  to  the  light,  lest 
his  works  should  be  reproved.  21  But  he  that  doeth  the 
truth  cometh  to  the  light,  that  his  works  may  be  made  mani- 
fest, that  they  have  been  wrought  in  God. 

There  is  an  unfailing  charm  in  the  story  of  Nicodemus 
but  also  a  deep  undertone  of  pathos  and  sadness.  His 
character  is  sketched  in  three  scenes:  in  the  first  he  ap- 
pears as  a  cautious  inquirer,  in  the  second,  as  a  timid 
defender,  in  the  third,  as  a  secret  disciple  of  Christ.  He  was 
a  Pharisee,  but  not  therefore  a  hypocrite.  The  Pharisees, 
in  spite  of  their  formalism,  composed  the  most  popular 
and  most  patriotic  party  in  Jerusalem,  and  among  them 
were  men  of  earnestness  and  piety.  He  was  *'a  ruler," 
i.e.,  a  member  of  the  sanhedrin,  a  man  of  high  reputation, 
of  learning,  of  influence,  of  power;  and  the  story  suggests 
to  us  the  great  service  he  might  have  rendered  to  the 
Master  had  he  not  been  so  evidently  lacking  in  moral 
courage. 

He  came  to  Jesus  "by  night;"  nevertheless  he  came: 
that  is  the  important  point.  The  time  may  indicate 
timidity,  but  the  fact,  and  the  sequel,  reveal  sincerity. 
The  great  "teacher  of  Israel"  came  to  the  despised  Prophet 
from  Galilee,  seeking  for  light;  and  because  of  his  sin- 
cerity Jesus  revealed  to  him  the  marvelous  truths  concern- 
ing his  Person  and  his  saving  work. 

There  may  have  been  something  of  presumption,  of  self- 
sufiiciency,  of  pedantry,  about  the  words  with  which  he 
opens  the  interview:  "Rabbi,  we  know  that  thou  art  a 
teacher  come  from  God;  for  no  one  can  do  these  signs 
that  thou  doest,  except  God  be  with  him;"  but  there  was 
something  more  serious  still,  which  needed  correction, 
in  the  mind  and  heart  of  the  inquirer,  as  was  shown  by  the 
startling  reply  of  our  Lord:  "Verily,  verily,  I  say  unto 
thee,  Except  one  be  born  anew,  he  cannot  see  the  kingdom 
of  God." 


36  REVELATION   TO   WORLD    John  3:1-21 

Nicodemus  sincerely  longed  for  the  coming  of  that 
Kingdom,  but  he  expected  it  to  be  established  by  a 
political  revolution,  and  by  acts  of  power,  which  the 
miracles  of  Christ  seemed  to  prophesy;  and  he  believed 
that  e\er\'  Jew,  by  right  of  birth  would  ha\e  a  place  in 
that  Kingdom. 

It  was  surprising  to  be  told  that  even  he  must  experience 
a  new  birth,  in  order  to  enter  and  enjoy  the  blessings  of  the 
Kingdom,  and  his  reply  expresses  his  astonishment: 
''How  can  a  man  be  born  when  he  is  old?"  Probably  he 
was  interpreting  the  words  with  stupid  literalism,  as  refer- 
ring to  a  physical  birth;  but  possibly  he  understands  the 
reference  of  our  Lord  to  a  moral  renewal,  and  borrows  his 
figure  to  express  the  objection  so  familiar  in  these  modern 
days:  "Character  is  the  product  of  countless  past  im- 
pressions and  experiences;  it  cannot  begin  anew."  What- 
ever the  false  impression  of  Nicodemus  may  ha\ebeen,  his 
ideas  were  moving  wholly  in  the  sphere  of  the  material 
or  the  natural,  and  Christ  proceeds,  therefore,  to  emphasize 
the  truth  of  the  spiritual  and  the  di\ine,  as  he  explains 
to  him  fully  what  he  means  by  the  new  birth.  How 
difficult  it  is  for  men  to  take  a  spiritual  view  of  life,  and  to 
understand  that  "the  kingdom  of  God"  can  never  be 
brought  in  by  political  expedients  and  social  reforms  and 
natural  processes;  but  that  the  first  great  need  is  a  renewal 
of  the  heart  and  a  divine  transformation  of  each  individual 
man.  "Jesus  answered,  Verily,  verily,  I  say  unto  thee, 
Except  one  be  born  of  water  and  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God." 

By  "water"  Jesus  referred  to  the  baptism  of  John  and  to 
similar  rites  with  which  Nicodemus  was  familiar.  There 
must  be  repentance,  confession,  pardon,  purification  from 
vsin,  before  one  could  be  prepared  to  enter  the  Kingdom; 
but  there  must  be  something  more.  There  must  be  the 
renewing  and  transforming  power  of  the  Spirit  of  God. 
Mere  human  nature,  however  beautiful,  or  cultured,  or 
sincere,  can  never  rise  above  itself,  or  produce  anything 
better  than  itself.  It  possesses,  however,  capacities  for 
a  higher  life,  which  can  be  awakened,  and  called  into 
operation  only  by  the  Spirit  of  God:   "That  which  is  born 


John  3:  1-21       THE   PUBLIC   MINISTRY  37 

of  the  flesh  is  flesh;  and  that  which  is  born  of  the  Spirit 
is  spirit."  The  truth  is  so  obvious  that  it  should  occasion 
us  no  surprise:  "Marvel  not  that  I  said  unto  thee,  Ye 
must  be  born  anew." 

^There  is,  however,  a  mystery  about  the  new  birth,  as 
about  every  act  of  God.  One  who  is  born  of  the  Spirit  is 
like  the  wind.  We  cannot  tell  its  direction  or  source,  yet 
we  can  see  its  effects.  It  is  the  manifestation  of  an  unseen 
power.  So  the  life  of  the  regenerate  soul  will  always  be  a 
puzzle  and  an  enigma  to  men  of  the  world ;  yet  even  they 
must  be  able  to  test  its  genuineness  by  its  acts  of  humility, 
of  purity,  of  love.J 

As  Nicodemus  expresses  his  surprise  or  bewilderment, 
our  Lord  states  that  these  are  truths  which  he  should  have 
already  known;  they  are  merely  "earthly  things,"  which 
the  Old  Testament  taught,  and  John  had  recently  pro- 
claimed; but  there  are  "heavenly  things"  concerning 
Jesus'  own  Person  and  work  which  he  alone  can  reveal. 
These  "heavenly  things"  do  not  concern  the  need  and 
nature  of  the  new  birth,  which  Nicodemus  should  already 
have  known,  but  they  declare  its  condition,  its  method, 
even  faith  in  a  divine,  crucified  Saviour;  they  answer  the 
eager  question  of  Nicodemus:  "How  can  these  things  be?" 
These  last  words  must  express  more  than  blind  incredulity 
or  astonishment.  Nicodemus  must  have  been  willing  to 
believe;  for  Christ  now  proceeds  to  reveal  to  him  in 
startling  fullness  the  divine  plan  of  salvation.  He  assures 
Nicodemus  that  he  is  worthy  of  trust  as  he  brings  the 
revelation  for  he  is  not  only  a  human  messenger  "sent  from 
God,"  but  a  divine  Being,  one  with  God,  who  came  down 
from  heaven,  and,  even  as  man,  is  in  the  most  full  and  free 
and  perfect  fellowship  with  God. 

The  substance  of  the  revelation  is  this  "As  Moses  lifted 
up  the  serpent  in  the  wilderness,  even  so  must  the  Son  of 
man  be  lifted  up;  that  whosoever  believeth  may  in  him 
have  eternal  life." 

What  a  striking  use  Christ  here  makes  of  a  story  from 
Old  Testament  history;  and  with  what  divine  prevision 
does  he  foresee  his  own  death  upon  the  cross!  The  figure 
is  not  to  be  pressed  in  all  of  its  possible  details;   yet  we 


38  REVELATION    TO   WORLD     John  3:  1-21 

should  here  note  the  suggestions:  (1)  That  men  are,  like 
the  Israelites  of  old,  serpent-bitten;  but  the  deadly  poison 
is  the  sting  of  sin.  (2)  God  has  provided  a  remedy  in 
the  Person  of  his  Son;  in  his  crucifixion  we  see  sin  van- 
quished, as  the  uplifted  serpent  pictured  the  death  of  the 
destroyer;  yet,  as  the  uplifted  serpent  was  not  real,  but 
one  of  brass,  so  Christ  was  not  really  a  partaker  of  sin  but 
only  made  "in  the  Hkeness  of  sinful  flesh."  (3)  As  it  was 
necessary  for  the  dying  Israelite  to  accept  God's  provision, 
and,  with  submission  and  faith,  to  look  upon  the  brazen 
serpent  so  it  is  necessary  for  us  to  look,  in  repentance  and 
faith,  to  the  crucified  Saviour,  and  to  commit  ourselves 
to  God  as  he  is  graciously  revealed  in  Jesus  Christ.  If 
we  refuse  to  accept  Christ  we  "perish,"  but  faith  results  in 
"eternal  life."  (4)  This  provision  is  made  by  the  love  of 
God,  and  is  freely  offered  to  everyone  who  will  belie\'e: 
"For  God  so  loved  the  world,  that  he  gave  his  onl}'  begot- 
ten Son,  that  whosoever  believeth  on  him  should  not 
perish,  but  have  eternal  life." 

The  question  is  often  raised  as  to  whether  verses  16-21 
are  the  words  of  Jesus,  or  of  John.  It  is  not  a  problem  of 
supreme  consequence,  for  whether  uttered  by  our  Lord 
in  the  presence  of  Nicodemus  or  embodying  truth  taught 
to  John  on  other  occasions,  they  form  a  fitting  conclusion 
to  this  fascinating  narrative.  The  preceding  verses  have 
recorded  the  testimony  to  the  Person  of  Christ,  as  "a 
teacher  come  from  God,"  as  "the  Son  of  man"  who  de- 
scended out  of  heaven,  who  hath  ascended  into  heaven, 
who  is  the  Saviour  of  all  who  believe  in  him;  they  have 
further  shown  that  faith  results  in  life,  in  being  "born 
anew;"  in  salvation,  in  having  "eternal  life."  This  clos- 
ing paragraph  contains,  in  verse  sixteen,  a  summary  of  the 
Gospel,  further  testifying  to  the  Person  of  Christ  as 
the  "only  begotten  Son"  of  God,  but,  in  this  verse  and  in 
the  verses  following,  it  deals  particularly  with  the  third 
great  theme  of  the  e\angelist,  namely,  faith.  Here  stress 
is  laid  ui)<)n  tlie  moral  element  in  belief  or  unbelief.  It 
is  declared  that  the  great  purpose  of  God  in  sending 
Christ  into  the  world  is  to  save  men;  but  that  those  who 
reject  him  place  themselves  under  condemnation.      As  he 


John  3:  22-36     THE   PUBLIC   MINISTRY  39 

is  holy  and  pure  and  divine,  those  who  turn  from  him 
must  do  so  because  they  love  sin.  They  are  not  willing 
to  live  in  the  presence  of  him  who  is  "the  true  light" 
and  who,  as  such,  would  rebuke  the  works  of  darkness. 
Christ  is  still  the  touchstone  of  character. 

On  the  other  hand  there  are  always  those  who  are  sin- 
cere and  true,  who  desire  to  come  to  the  light.  For  them 
there  is  divine  approval;  to  them  comes  more  light. 
That  Nicodemus  was  of  the  latter  class  his  subsequent 
history  shows.  This  first  interview  with  the  Master  may 
well  have  closed  with  some  such  word  of  approval  and 
encouragement  and  hope. 

h.  The  Witness  in  Judea.     Ch.  3  :  22-36 

22  After  these  things  came  Jesus  and  his  disciples  into 
the  land  of  Judaea;  and  there  he  tarried  with  them,  and 
baptized.  23  And  John  also  was  baptizing  in  -^non  near 
to  Salim,  because  there  was  much  water  there :  and  they  came, 
and  were  baptized.  24  For  John  was  not  yet  cast  into  prison. 
25  There  arose  therefore  a  questioning  on  the  part  of  John's 
disciples  with  a  Jew  about  purifying.  26  And  they  came  unto 
John,  and  said  to  him.  Rabbi,  he  that  was  with  thee  beyond 
the  Jordan,  to  whom  thou  hast  borne  witness,  behold,  the 
same  baptizeth,  and  all  men  come  to  him.  27  John  answered 
and  said,  A  man  can  receive  nothing,  except  it  have  been 
given  him  from  heaven.  28  Ye  yourselves  bear  me  witness, 
that  I  said,  I  am  not  the  Christ,  but,  that  I  am  sent  before  him. 
29  He  that  hath  the  bride  is  the  bridegroom :  but  the  friend 
of  the  bridegroom,  that  standeth  and  heareth  him,  rejoiceth 
greatly  because  of  the  bridegroom's  voice:  this  my  joy  there- 
fore is  made  full.    30  He  must  increase,  but  I  must  decrease. 

31  He  that  cometh  from  above  is  above  all:  he  that  is  of 
the  earth  is  of  the  earth,  and  of  the  earth  he  speaketh:  he 
that  cometh  from  heaven  is  above  all.  32  "What  he  hath 
seen  and  heard,  of  that  he  beareth  witness;  and  no  man 
receiveth  his  witness.  33  He  that  hath  received  his  witness 
hath  set  his  seal  to  this,  that  God  is  true.  34  For  he  whom 
God  hath  sent  speaketh  the  words  of  God :  for  he  giveth  not 
the  Spirit  by  measure.  35  The  Father  loveth  the  Son,  and 
hath  given  all  things  into  his  hand.  36  He  that  believeth 
on  the  Son  hath  eternal  life;  but  he  that  obeyeth  not  the 
Son  shall  not  see  life,  but  the  wrath  of  God  abideth  on  him. 


40  REVELATION   TO   WORLD    John  3:  22-36 

Jesus  now  withdraws  from  Jerusalem.  He  has  been 
received  with  coldness  and  unbelief.  He  continues  his 
ministry  in  Judca,  but  outside  the  capital  city.  His 
work  for  the  present  is  that  of  teaching  his  disciples,  and, 
by  their  hands,  administering  baptism  to  new  followers. 
John  the  Baptist  is  laboring  in  the  same  vicinity,  and 
not  unnaturally  the  question  is  raised  as  to  the  relation 
between  the  work  of  Jesus  and  of  John.  An  oi)portunity 
is  thus  afforded  to  John  of  delivering  his  final  and  supreme 
witness  to  Christ.  Some  suppose  that  the  words  of  John 
end  with  the  thirtieth  verse,  and  others  that  they  continue 
to  the  end  of  the  chapter;  but  whether  spoken  by  the 
Baptist  or  by  the  evangelist  the  whole  section  embodies 
a  striking  testimony  to  the  Person  and  work  of  our  Lord, 
and  a  solemn  warning  as  to  the  issues  of  faith  and  unbelief. 

The  immediate  occasion  of  the  witness  of  the  Baptist 
was  a  remark  of  his  disciples  which  evidenced  something  of 
jealousy:  "Rabbi,  he  that  was  with  thee  beyond  the  Jor- 
dan, to  whom  thou  hast  borne  witness,  behold,  the  same 
baptizeth,  and  all  men  come  to  him."  In  noble  contrast, 
John  replies  with  deep  and  characteristic  humility  that  the 
different  tasks  in  life,  and  all  apparent  degrees  of  greatness, 
must  be  explained  as  the  expression  of  the  will  of  God,  and 
that  he  is  perfectly  satisfied,  nay,  that  he  rejoices  in  the 
part  assigned  to  him  in  relation  to  the  work  and  ministry 
of  Christ.  John  calls  himself  "the  friend  of  the  bride- 
groom," i.e.,  one  who  arranged  the  wedding  contract  and 
presided  at  the  wedding  feast  and  was  glad  as  he  heard  the 
voice  of  the  bridegroom's  greeting.  He  declares  his  great 
joy  at  being  privileged,  as  the  actual  forerunner  of  Christ, 
to  prepare  a  people  for  the  heavenly  Bridegroom.  Last 
of  all  he  speaks  that  word  which  should  be  a  motto  for 
everyone  in  relation  to  the  Master:  "He  must  increase, 
but  I  must  decrease." 

So  far  the  witness  of  the  paragraph  has  been  rather 
negative.  It  has  shown  the  inferiority  of  John  to  Jesus, 
and  the  relation  of  their  respective  ministries.  The 
closing  words  show  the  infinite  superiority  of  Jesus  to  all 
men,  and  his  unique  relation  to  (lod. 

Witness   is   borne    (1)    to   the   divine   origin   of  Jesus: 


John  3:  22-36     THE   PUBLIC   MINISTRY  41 

"He  that  cometh  from  above  is  above  all,"  which  is  a 
reference  not  to  the  source  of  his  mission,  but  to  his  Being. 
In  virtue  of  such  an  origin,  and  in  contrast  with  men,  who 
are  limited  by  the  experiences  of  earth,  his  (2)  teaching  is 
absolutely  authoritative,  for  he  has  been  a  witness  of  the 
heavenly  truths  he  proclaims;  and  yet  men  are  unwilling 
to  receive  his  testimony.  There  are  exceptions,  however, 
and  each  believer  has  the  dignity  of  being  one  who  sets  his 
seal  to  the  veracity  of  God.  To  believe  Christ  is  to  believe 
God;  for  Christspeaks  the  very  words  of  God;  to  him  the 
Father  has  given  his  Spirit  in  all  fullness,  and  not  in  limited 
measure,  as  to  human  teachers.  Nor  is  Christ  merely  a 
teacher;  in  virtue  of  his  love,  the  Father  has  bestowed  upon 
him,  as  his  Son,  (3)  universal  authority.  He  has  "all 
authority  ...  in  heaven  and  on  earth." 

In  view  of  such  teaching  and  authority,  the  paragraph 
may  well  close  with  the  solemn  warning  as  to  the  eternal 
issues  of  faith  and  unbelief,  which  declares  that  belief 
on  the  Son  of  God  assures  the  present  and  continued  enjoy- 
ment of  "eternal  life,"  but  that  the  rejection  of  the  Son 
involves  the  experiencing  of  "the  wrath  of  God." 


42  REVELATION   TO   WORLD      John  4:  1-22 


c.  The  Witness  in  Samaria.     Ch.  4  : 1-42 

1  When  therefore  the  Lord  knew  that  the  Pharisees  had 
heard  that  Jesus  was  making  and  baptizing  more  dis- 
ciples than  John  2  (although  Jesus  himself  baptized  not, 
but  his  disciples  J,  3  he  left  Judaea,  and  departed  again  into 
Galilee.  4  And  he  must  needs  pass  through  Samaria.  5 
So  he  Cometh  to  a  city  of  Samaria,  called  Sychar,  near  to 
the  parcel  of  ground  that  Jacob  gave  to  his  son  Joseph: 
6  and  Jacob's  well  was  there.  Jesus  therefore,  being  wearied 
with  his  journey,  sat  thus  by  the  well.  It  was  about  the  sixth 
hour.  7  There  cometh  a  woman  of  Samaria  to  draw  water: 
Jesus  saith  unto  her,  Give  me  to  drink.  8  For  his  disciples 
were  gone  away  into  the  city  to  buy  food.  9  The  Samaritan 
woman  therefore  saith  unto  him.  How  is  it  that  thou,  being  a 
Jew,  askest  drink  of  me,  who  am  a  Samaritan  woman? 
(For  Jews  have  no  dealings  with  Samaritans.)  10  Jesus 
answered  and  said  unto  her.  If  thou  knewest  the  gift  of  God, 
and  who  it  is  that  saith  to  thee.  Give  me  to  drink;  thou 
wouldest  have  asked  of  him,  and  he  would  have  given  thee 
living  water.  11  The  woman  saith  unto  him.  Sir,  thou  hast 
nothing  to  draw  with,  and  the  well  is  deep:  whence  then  hast 
thou  that  living  water?  12  Art  thou  greater  than  our  father 
Jacob,  who  gave  us  the  well,  and  drank  thereof  himself,  and 
his  sons,  and  his  cattle?  13  Jesus  answered  and  said  unto 
her,  Every  one  that  drinketh  of  this  water  shall  thirst  again: 
14  but  whosoever  drinketh  of  the  water  that  I  shall  give  him 
shall  never  thirst;  but  the  water  that  I  shall  give  him  shall 
become  in  him  a  well  of  water  springing  up  unto  eternal 
life.  15  The  woman  saith  unto  him,  Sir,  give  me  this  water, 
that  I  thirst  not,  neither  come  all  the  way  hither  to  draw. 
16  Jesus  saith  unto  her.  Go,  call  thy  husband,  and  come 
hither.  17  The  woman  answered  and  said  unto  him,  I  have 
no  husband.  Jesus  saith  unto  her,  Thou  saidst  well,  I  have 
no  husband:  18  for  thou  hast  had  five  husbands;  and  he 
whom  thou  now  hast  is  not  thy  husband :  this  hast  thou  said 
truly.  19  The  woman  saith  unto  him.  Sir,  I  perceive  that 
thou  art  a  prophet.  20  Our  fathers  worshipped  in  this  moun- 
tain; and  ye  say,  that  in  Jerusalem  is  the  place  where  men 
ought  to  worship.  21  Jesus  saith  unto  her.  Woman,  believe 
me,  the  hour  cometh,  when  neither  in  this  mountain,  nor  in 
Jerusalem,  shall  ye  worship  the  Father.  22  Ye  worship  that 
which  ye  know  not:    we  worship  that  which  we  know;    for 


John  4:  23-42     THE  PUBLIC   MINISTRY  43 

salvation  is  from  the  Jews.  23  But  the  hour  cometh,  and 
now  is,  when  the  true  worshippers  shall  worship  the  Father  in 
spirit  and  truth :  for  such  doth  the  Father  seek  to  be  his  wor- 
shippers. 24  God  is  a  Spirit:  and  they  that  worship  him 
must  worship  in  spirit  and  truth.  25  The  woman  saith  unto 
him,  I  know  that  Messiah  cometh  (he  that  is  called  Christ) : 
when  he  is  come,  he  will  declare  unto  us  all  things.  26 
Jesus  saith  unto  her,  I  that  speak  unto  thee  am  he. 

27  And  upon  this  came  his  disciples;  and  they  marvelled 
that  he  was  speaking  with  a  woman ;  yet  no  man  said.  What 
seekest  thou?  or.  Why  speakest  thou  with  her?  28  So  the 
woman  left  her  waterpot,  and  went  away  into  the  city,  and 
saith  to  the  people,  29  Come,  see  a  man,  who  told  me  all  thmgs 
that  ever  I  did;  can  this  be  the  Christ?  30  They  went  out 
of  the  city,  and  were  coming  to  him.  31  In  the  mean  while 
the  disciples  prayed  him,  saying,  Rabbi,  eat.  32  But  he 
said  unto  them,  I  have  meat  to  eat  that  ye  know  not.  33  The 
disciples  therefore  said  one  to  another.  Hath  any  man  brought 
him  aught  to  eat?  34  Jesus  saith  unto  them.  My  meat  is  to 
do  the  will  of  him  that  sent  me,  and  to  accomplish  his  work. 

35  Say  not  ye,  There  are  yet  four  months,  and  then  cometh 
the  harvest?  behold,  I  say  unto  you.  Lift  up  your  eyes,  and 
look  on  the  fields,  that  they  are  white  already  unto  harvest. 

36  He  that  reapeth  receiveth  wages,  and  gathereth  fruit  unto 
life  eternal;  that  he  that  soweth  and  he  that  reapeth  may 
rejoice  together.  37  For  herein  is  the  saying  true,  One 
soweth,  and  another  reapeth.  38  I  sent  you  to  reap  that 
whereon  ye  have  not  labored:  others  have  labored,  and  ye 
are  entered  into  their  labor. 

39  And  from  that  city  many  of  the  Samaritans  beheved  on 
him  because  of  the  word  of  the  woman,  who  testified.  He 
told  me  aU  things  that  ever  I  did.  40  So  when  the  Samaritans 
came  unto  him,  they  besought  him  to  abide  with  them: 
and  he  abode  there  two  days.  41  And  many  more  beheved 
because  of  his  word;  42  and  they  said  to  the  woman,  IN ow 
we  beUeve,  not  because  of  thy  speaking:  for  we  have  heard 
for  ourselves,  and  know  that  this  is  indeed  the  Saviour  of 
the  world. 

In  striking  contrast  to  the  cold  unbelief  with  which 
our  Lord  was  received  in  Jerusalem  and  in  Judea,  was  his 
experience  in  Samaria,  where  a  whole  city  accepted  him 
as  the  promised  Messiah. 

It  was  the  more  striking  because  he  remained  there  only 


44  REVELATION    TO    WORLD      Jc^in  4:  1-42 

two  days,  while  on  his  journey  from  Jiidea  to  Galilee,  he 
performed  there  no  miracles,  and  those  who  so  readily 
recei\ed  him  regarded  all  of  his  race  as  their  natural 
enemies. 

It  would  be  difficult  to  find  a  finer  piece  of  dramatic 
writing  than  is  contained  in  the  dialogue  between  Jesus 
and  the  woman  at  Jacob's  well,  and  in  the  subsequent 
narrative  of  her  testimony  to  her  fellow  townsmen.  To 
regard  it  as  fiction  is  to  credit  John  with  miraculous  literary 
skill.  He  must  have  seen  and  heard  what  is  here  recorded. 
Therefore,  as  a  narrative  of  fact,  it  challenges  our  attention 
to  notice  what  Christ  claimed  for  himself,  how  he  de\eloped 
faith  in  those  who  were  willing  to  receive  his  word,  and 
what  he  promised  to  those  who  put  their  trust  in  him. 

The  narrative  is  full  of  encouragement  for  all  who  are 
sincerely  seeking  for  light  on  religious  problems;  for  it 
shows  how  faith  may  be  gradually  enlarged  and  strength- 
ened. This  woman  looked  upon  Jesus,  at  first,  as  being 
merely  a  weary  traveler,  a  Jew,  then  as  "a  prophet," 
and  finally  as  the  "Messiah"  whom  her  townsmen  call 
"the  Saviour  of  the  world." 

Here,  too,  is  great  encouragement  for  all  who  are 
laboring  as  witnesses  for  Christ.  They  are  assured  of 
"fields,  .  .  .  white  already  unto  hardest"  if  they  are  only 
ready  to  lift  up  their  eyes,  to  speak  to  passing  strangers, 
to  testify  where  opportunities  are  offered. 

Most  of  all  is  the  story  instructive  to  those  who  wish 
to  learn  the  method  of  approach  to  the  souls  who  are  in 
need  of  Christ.  We  cannot,  of  course,  follow  the  example 
of  Christ  exactly,  in  every  case,  appealing  to  just  so 
many  motives  in  his  precise  order;  but  we  can  find  here 
illustrations  of  those  attitudes  of  heart  and  mind  to  which 
we  must  appeal,  if  we  are  to  bring  men  and  women  into 
vital  fellowship  with  Christ,  and  into  the  enjoyment  of  that 
life  which  is  promised  to  those  who  believe  in  him. 

(1)  We  notice  first  of  all  that  Christ  makes  a  request 
appealing  to  sympathy.  Vs.  7-9.  "Give  me  to  drink." 
Not  only  would  the  mention  of  his  pitiful  thirst  touch  the 
heart  of  a  woman,  but  the  fact  that  a  Jew  would  ask  drink 
of  a  Samaritan,  would  indicate  that  he  felt  sympathy  for 


John  4:  1-42       THE  PUBLIC   MINISTRY  45 

her.  In  asking  a  favor,  the  petitioner,  for  the  time,  places 
himself  upon  a  level  with  the  person  he  addresses.  He  was 
a  Rabbi,  but  he  was  willing  to  speak  to  a  woman,  a  poor 
woman  who  was  performing  the  act  of  a  servant,  a  woman 
who  was  a  social  outcast,  a  woman  who  belonged  to  a 
despised  race.  The  very  fact  that  he  should  make  a  re- 
quest of  her,  made  her  willing  to  listen  further  to  what  he 
had  to  say.  He  won  his  way  into  her  heart  by  his  first  word. 
He  made  her  believe  that  something  beside  his  thirst  led 
him  to  address  her.  There  are  those  who  regard  the 
woman  as  cynical,  insulting,  flippant.  She  is,  rather,  an 
example  of  the  open-hearted  sincerity  which  is  necessary 
in  case  we  are  to  learn  more  from  Christ.  Only  when  we 
believe  that  he  desires  to  help  us,  only  when  we  feel  some- 
thing of  sympathy  for  him,  can  he  reveal  himself  to  us. 
So,  too,  in  approaching  a  needy  soul  with  Christian  testi- 
mony, we  must  be  careful  "to  win  at  the  start,"  to  estab- 
lish some  common  ground,  to  make  it  evident  that  we 
really  desire  to  confer  a  benefit,  that  we  feel  true,  unselfish 
interest. 

(2)  Christ  also  makes  a  claim  appealing  to  curiosity. 
Vs.  10-12.  If  curiosity  had  been  aroused  already  by  his 
request,  it  is  now  fanned  into  a  flame  by  the  statement 
which  falls  from  his  lips:  "If  thou  knewest  the  gift  of  God, 
and  who  it  is  that  saith  to  thee.  Give  me  to  drink;  thou 
wouldest  have  asked  of  him,  and  he  would  have  given  thee 
living  w^ater:"  That  is  the  way  to  arouse  curiosity: 
*Tf  you  knew;  but  of  course  you  do  not!"  The  woman 
at  once  is  asking  herself  who  he  can  be.  Does  he  claim  to 
be  greater  than  Jacob  who  gave  the  well?  What  are  the 
claims  of  Christ?  What  does  he  say  of  himself?  Does 
he  declare  that  he  is  more  than  man,  even  the  divine  Son 
of  God?  If  men  are  to  be  saved,  they  must  be  brought 
seriously  to  consider  exactly  these  questions.  It  is  in- 
difference which  is  so  perilous.  When  a  man  is  aroused  to 
consider  the  words  and  the  claims  of  Christ  recorded  in 
this  Gospel,  he  is  certain  to  find  more  light. 

(3)  Christ  next  makes  a  promise  appealing  to  conscious 
need:  "Whosoever  drinketh  of  the  water  that  I  shall  give 
him   shall   never   thirst."     Vs.    13-15.     Satisfaction   was 


46  REVELATIOX    TO   WORLD     John  4:  1-42 

exactly  that  for  which  this  poor  woman  was  longing.  She 
had  sought  for  it  all  her  life,  and  in  her  search  she  had  been 
restrained  by  no  laws  of  God  or  of  man;  but  she  was 
thirsting  still,  and  the  thirst  would  never  be  satisfied  till 
she  found  in  Christ  a  personal  Lord  and  Saviour. 

Men  need  to  know  the  claims  of  Christ;  but  they  should 
hear  his  promise  as  well.  There  is  in  every  heart  a  thirst, 
a  sense  of  lack,  which  our  Lord  promises  to  satisfy. 
Really  to  know  him,  and  to  trust  him  is  to  have  within  the 
heart  "a  well  of  water  springing  up  unto  eternal  life." 

All  that  Jesus  meant  and  promises,  the  woman  could 
not  have  understood;  but  in  her  eager  reply  we  hear 
voiced  the  inarticulate  cry  of  every  human  heart:  "Sir, 
give  me  this  water,  that  I  thirst  not,  neither  come  all  the 
way  hither  to  draw." 

(4)  Jesus  now  gives  a  command  appealing  to  the  con- 
science: "Go,  call  thy  husband,  and  come  hither."  Why 
this  command?  Because  no  matter  how  fully  we  may  ad- 
mit the  claims  of  Christ,  or  how  truly  we  may  understand 
his  promises,  we  can  never  find  satisfaction  and  peace  till 
we  make  right  the  thing  in  the  life  that  is  wrong.  Jesus 
has  put  his  finger  on  the  sore  spot  in  this  life.  She  at 
once  shrinks.  Her  answer  is  half  true;  it  is  made  medi- 
tatively rather  than  in  anger;  the  stranger  has  given  a 
command  which  touches  the  dark  secret  of  her  soul.  Not 
unnaturally  she  is  heard  to  reply  *T  have  no  husband." 

(5)  Jesus  at  once  makes  a  disclosure  appealing  to  the 
religious  instinct.  Vs.  17-20.  He  lays  bare  the  whole 
story  of  her  life,  and  in  so  doing  reveals  such  divine  insight 
that  she  at  once  calls  him  "a  prophet,"  and  asks  him  a 
question  relative  to  the  true  place  of  worshij:).  There  are 
those  who  feel  that  she  is  shrewdly  attemi)ting  to  change 
the  con\'ersation  which  has  become  uncomfortal)l>'  per- 
sonal. But  the  connection  of  thought  is  evidently  deeper. 
The  revelation  of  her  hidden  life,  the  presence  of  a  divine 
messenger,  appeal  to  a  religious  instinct  which  however 
dormant  is  never  dead.  The  woman  thinks  of  religion, 
however,  as  a  matter  of  form  and  ceremon>-.  She  has 
never  found  any  satisfaction  in  its  observances.  So,  with 
some  sincerity,  she  is  asking  the  opinion  of  the  prophet  as 


John  4:  1-42       THE   PUBLIC   MINISTRY  47 

to  the  proper  place  for  religious  rites.  Possibly,  she  thinks, 
the  mistake  has  been  here;  should  one  worship  at  Mount 
Gerizim,  as  the  Samaritans  believed,  or  at  Jerusalem,  as 
the  Jews  taught? 

(6)  Our  Lord  now  makes  a  revelation  appealing  to  hope. 
Vs.  21-25.  He  tells  the  woman  that  her  trouble  has  not 
been  as  to  the  place  of  worship,  but  as  to  the  fact;  she  has 
never  worshiped  at  all.  "God  is  a  Spirit"  and  true  wor- 
ship is  therefore  not  a  question  of  place  but  of  faith  and 
love,  not  a  matter  of  form  and  ceremony,  but  of  spiritual 
reality;  its  essence  is  found  in  a  true  knowledge  of  God  and 
in  fellowship  with  him  as  a  lo\ing  Father.  Jerusalem  has 
indeed  been  the  divinely  a]Dpointed  place  of  worship,  re- 
lated to  the  revelation  of  salvation  made  through  the  Jews, 
but  the  time  has  come  when  there  are  to  be  no  local  re- 
strictions to  worship.  True  worshipers  will  not  be  con- 
cerned with  place  and  symbol,  but  will  worship  "in  spirit 
and  truth."  That  there  is  need  of  some  Mediator  to  give 
this  fuller  knowledge  of  God,  and  to  bring  guilty  souls  into 
fellowship  with  him,  is  suggested  by  the  immediate  reply 
of  the  woman:  "I  know  that  Messiah  cometh  ...  he 
will  declare  unto  us  all  things."  Some  hope  of  such  a 
Saviour  had  been  kept  alive  in  her  heart,  in  spite  of  all  her 
ignorance  and  sin. 

(7)  The  woman  is  now  ready  for  the  supreme  word. 
This  was  a  declaration  appealing  to  faith:  "I  that  speak 
unto  thee  am  he."  Does  the  woman  believe?  Her  action 
is  more  eloquent  than  speech.  Six  times  Jesus  has  addressed 
her  and  each  time  she  has  made  a  reply.  His  seventh 
word  declares  him  to  be  the  Messiah;  she  makes  no  verbal 
answer,  but  we  read  that  she  "left  her  waterpot,  and 
went  away  into  the  city,  and  saith  to  the  people,  Come, 
see  a  man,  who  told  me  all  things  that  ever  I  did:  can 
this  be  the  Christ?"  We  do  not  know  just  how  perfect 
her  faith  may  have  been;  but,  to-day,  when  a  man  or 
woman  is  found  so  interested  in  Christ  that  the  daily 
task  is  for  a  time  forgotten,  and  the  one  desire  is  to  tell 
others  about  Christ,  we  are  safe  to  conclude  that  faith  is 
real  and  vital.  As  we  read  how  this  new  disciple  goes  on 
her  surprising  and  successful  mission,  as  we  see  the  Samari- 


48  REVELATION   TO   WORLD    John  4:43-50 

tans  coming  forth  to  welcome  the  Messiah,  the  narrative 
reaches  its  climax  of  interest  and  inspiration. 

In  reply  to  the  discij^les  who  offered  him  food  to  eat, 
Jesus  declares  that  his  deeper  satisfaction  lies  in  re\ealing 
himself  to  fainting  souls,  as  he  has  just  done  to  the  woman 
at  the  well.  Those  who  seek  him  are  sure  to  be  surprised 
by  the  clear  revelation  of  himself  he  delights  to  give. 
Vs.  31-34. 

As  Jesus  sees  the  Samaritans  streaming  forth  to  meet 
him,  because  of  the  witness  they  have  heard,  Jesus  in- 
timates that  opportunities  for  fruitful  testimony  are  always 
at  hand  for  his  followers.  There  is  never  reason  for  delay. 
The  fields  "are  white  already."  It  is  as  though  others  had 
sown  the  seed  of  the  harvests  we  may  reap,  and  our 
reward  consists  in  the  salvation  of  immortal  souls.  Vs. 
35-38. 

As  the  Samaritans  receive  him  gladly  into  their  city  and 
their  hearts,  demanding  no  miracle,  and  trusting  him 
simply  because  of  his  word,  we  catch  a  prophetic  vision  of 
the  multitudes  from  all  nations  who  will  be  glad  to  wel- 
come the  Messiah  whom  the  Jews  are  rejecting  and  to  find 
life  in  him  whom  they  declare  to  be  "the  Sa\iour  of  the 
world."     Vs.  38-42. 

d.  The  Witness  in  Galilee.     Ch.  4  :  43-54 

43  And  after  the  two  days  he  went  forth  from  thence  into 
Galilee.  44  For  Jesus  himself  testified,  that  a  prophet  hath 
no  honor  in  his  own  country.  45  So  when  he  came  into 
Galilee,  the  Galilaeans  received  him,  having  seen  all  the  things 
that  he  did  in  Jerusalem  at  the  feast:  for  they  also  went  unto 
the  feast. 

46  He  came  therefore  again  unto  Cana  of  Galilee,  where  he 
made  the  water  wine.  And  there  was  a  certain  nobleman, 
whose  son  was  sick  at  Capernaum.  47  When  he  heard  that 
Jesus  was  come  out  of  Judaea  into  Galilee,  he  went  unto  him, 
and  besought  him  that  he  would  come  down,  and  heal  his 
son;  for  he  was  at  the  point  of  death.  48  Jesus  therefore  said 
unto  him,  Except  ye  see  signs  and  wonders,  ye  will  in  no  wise 
believe.  49  The  nobleman  saith  unto  him,  Sir,  come  down 
ere  my  child  die.  50  Jesus  saith  unto  him.  Go  thy  way; 
thy  son  liveth.     The  man  believed  the  word  that  Jesus  spake 


John  4:  51-54     THE   PUBLIC   MINISTRY  49 

unto  him,  and  he  went  his  way.  51  And  as  he  was  now  going 
down,  his  servants  met  him,  saying,  that  his  son  lived.  52 
So  he  inquired  of  them  the  hour  when  he  began  to  amend. 
They  said  therefore  unto  him.  Yesterday  at  the  seventh  hoiu: 
the  fever  left  him.  53  So  the  father  knew  that  it  was  at 
that  hour  in  which  Jesus  said  unto  him.  Thy  son  Hveth :  and 
himself  believed,  and  his  whole  house.  54  This  is  again 
the  second  sign  that  Jesus  did,  having  come  out  of  Judaea 
into  Galilee. 

The  conditions  which  met  Jesus  as  he  returned  to  Galilee 
are  summarized  by  quoting  a  proverb  which  he  himself 
repeated  on  two  subsequent  occasions:  "A  prophet  hath 
no  honor  in  his  own  country^"  For  thirty  years  Jesus  had 
lived  among  these  Galilaeans,  but  they  had  not  recognized 
him  as  a  Prophet,  they  had  no  dream  of  his  divine  mission. 
He  had  received  no  honor  in  his  own  country,  but  now  he 
had  been  to  Jerusalem  and  had  become  the  center  of  in- 
terest; many  had  declared  themselves  ready  to  receive 
him  as  the  Messiah  for  whom  they  looked,  a  political 
leader,  a  worker  of  miracles.  On  his  return  to  Galilee,  his 
fame  preceded  him:  "The  Galilaeans  received  him,  having 
seen  all  the  things  that  he  did  in  Jerusalem.  They  be- 
lieved in  him  now  because  of  his  reputation  and  his 
works;  but  their  faith  was  only  incipient  and  imperfect, 
like  that  of  multitudes  in  Jerusalem  of  whom  we  read  that 
"Jesus  did  not  trust  himself  unto  them."  Incipient  faith, 
however,  might  develop  into  perfect  trust.  On  the  other 
hand,  it  might  give  place  to  doubt  and  hate.  In  the 
sixth  chapter  of  the  Gospel  we  have  an  example  of  the 
latter;  but  here  we  have  a  charming  instance  of  the 
former. 

The  picture  of  the  nobleman  of  Capernaum  illustrates 
the  gradual  development  of  belief.  It  is  a  miniature,  but 
every  feature  is  distinct,  and  the  stages  of  the  develop- 
ment of  faith  are  as  clearly  drawn  as  in  the  case  of  the 
woman  of  Samaria,  or  of  the  man  who  w^as  born  blind. 
Ch.  9. 

At  first  the  nobleman's  faith  regards  Jesus  as  merely  a 
worker  of  miracles.  He  came  to  him  because  of  dire  need. 
He  believed  that  Jesus  could  heal  his  son  who  was  "at 


50  REVELATION    TO   WORLD    John  4:  43-54 

the  point  of  death."  He  requested  Jesus  to  come  down 
with  him  to  Capernaum  and  effect  the  cure.  He  received 
what  may  have  seemed  a  severe  rebuke:  "Except  >e  see 
signs  and  wonders,  ye  will  in  no  wise  believe."  In  these 
words,  howe\er,  our  Lord  was  expressing  the  general 
attitude  of  the  Galila?ans  toward  himself.  Of  this  imper- 
fect faith  the  nobleman  was  an  example.  The  words  of 
our  Lord  were  intended  to  tell  the  nobleman  of  his  need  of  a 
higher  faith.  The}'  intimated  that  Christ  claimed  to  be 
much  more  than  a  performer  of  wonders.  Lie  wished  men 
to  know  and  trust  and  commit  themselves  to  him.  There 
must  have  been  much  in  the  accents  and.  the  appearance  of 
Christ  to  soften  the  apparent  harshness  of  his  reply. 
Surely  the  petitioner  was  not  discouraged.  There  is  only 
more  of  faith  and  intensity  in  his  repeated  request:  "Sir, 
come  down  ere  my  child  die." 

Jesus  now  applies  a  severe  test,  yet  one  designed  to 
instruct  the  petitioner  and  to  develop  his  faith:  "Go  thy 
way;  thy  son  liveth."  It  was  difficult  for  the  nobleman 
to  leave  the  Prophet  whom  he  had  hoped  to  bring  to  his 
home.  It  was  not  easy  to  belie\e  that  his  son  had  been 
cured  so  instantly.  The  command  of  the  Lord  indicated 
that  he  possessed  more  power  than  the  man  had  supposed, 
and  that  he  could  heal  at  a  distance,  and  out  of  the  unseen. 
The  nobleman's  faith  rises  to  meet  this  new  demand;  with 
no  delay  he  leaves  the  Lord  and  starts  for  his  home.  He 
now  believes  not  merely  reports  of  the  power  of  Christ; 
he  is  resting  confidently  upon  the  word  of  Christ.  A  third 
stage  is  reached  as  he  meets  his  rejoicing  servants  and 
learns  from  them  that  the  child  not  only  had  begun  to 
improve,  but  had  been  cured,  at  the  very  hour  when  the 
Lord  gave  the  promise  of  hope.  He  is  now  ready  to 
intrust  himself  to  Christ,  to  confess  his  belief,  and  to  bring 
all  his  household  to  a  position  of  absolute  trust  and  devo- 
tion. 

The  historian  concludes  the  story  by  reminding  us  that 
this  is  the  second  of  two  miracles,  each  wrought  at  Cana  of 
Galilee,  and  each  marking  a  certain  crisis  in  the  career  of 
our  Lord. 

What  a  strange  contrast  is  at  first  suggested  by  the 


John  4:  43-54     THE   PUBLIC   MINISTRY  51 

circumstances  of  these  two  "signs":  the  home  o.  gladness 
and  marriage  festivity,  and  the  darkened  home  of  anxiety 
and  pain  and  the  shadow  of  death!  However  both  mir- 
acles contain  testimony  to  the  divine  Person  of  Christ,  both 
result  in  a  deepening  faith,  both  illustrate  the  joy  and  bless- 
edness which  result  from  trust  in  him. 

Then,  too,  as  the  first  miracle  brought  to  a  joyous  close 
the  private  career  of  our  Lord  before  he  offered  himself 
to  the  Jews  as  their  predicted  Messiah,  so  this  second 
recorded  sign  ends  the  opening  scenes  of  his  public  career, 
and  reminds  us  that  during  the  coming  days  of  suspicion 
and  hatred  and  opposition  there  are  those,  like  this  noble- 
man of  Capernaum,  who  trust  him  and  love  him,  and 
that  too  in  the  city  which  he  has  chosen  for  the  time  as 
his  home. 


52  RFA'ELATIOX   TO   WORLD        John  5:  1-5 


2.    The  Fuller  Manifestation.    Chs.  5-11. 

The  fifth  chapter  of  John  opens  a  distinct  section  in  the 
narrative  of  the  pubHc  ministry  of  our  Lord.  Here  while 
faith  is  seen  to  develop  in  certain  individual  cases,  unbe- 
lief is  almost  universal  and  it  deepens  into  anger  and  deadly 
hate.  A  great  conflict  opens  between  Christ  and  the  lead- 
ers of  the  Jews  who  finalK'  determine  to  destroy  him. 
These  seven  chapters  may  be  further  di\ided  as  follows: 

a.  The  *^Sign''  on  the  Sabbath;  and  the  Beginning  of  the 

Conflict.     Chs.  5-8. 

b.  The  Sixth  ''Sign'';  and  the  Formal  Breach  with  the 

Religious  Leaders.     Chs.  9,  10. 

c.  The  Supreme  ''Sign'\-  and  the  Decree  of  Death.    Ch.  11, 

It  will  thus  be  seen  that  each  of  these  divisions  begins 
with  a  miracle  which  is  the  occasion  of  increasing  opposi- 
tion and  hatred,  until  at  last  the  enemies  of  our  Lord 
formally  agree  upon  his  death. 

The  first  division  is  itself  composed  of  three  separate 
paragraphs: 

(1)  The   "Sign"   on   the   Sabbath;    and   the   Outbreak 

of  Hostility  in  Jerusalem.     Ch.  5. 

(2)  The  Crisis  of  Belief  in  Galilee.     Ch.  6. 

(3)  The    Continuation    of    the    Conflict    in  Jerusalem. 

Chs.  7,  8. 

(1)  The  "Sign"  on  the  Sabbath.     Ch.  5 
Jesus  the  Source  of  Life 


The  Sign  and  Its  Sequel.     Vs.  1-16 

1  After  these  things  there  was  a  feast  of  the  Jews;  and 
Jesus  went  up  to  Jerusalem. 

2  Now  there  is  in  Jerusalem  by  the  sheep  gate  a  pool, 
v/hich  is  called  in  Hebrew  Bethesda,  having  five  porches. 
3  In  these  lay  a  multitude  of  them  that  were  sick,  blind, 
halt,  withered.     5  And  a  certain  man  was  there,  who  had 


John  5: 6-16      THE   PUBLIC   MINISTRY  53 

been  thirty  and  eight  years  in  his  infirmity.  6  When  Jesus 
saw  him  lying,  and  knew  that  he  had  been  now  a  long  time 
in  that  case,  he  saith  unto  him,  Wouldest  thou  be  made 
whole?  7  The  sick  man  answered  liim.  Sir,  I  have  no  man, 
when  the  water  is  troubled,  to  put  me  into  the  pool:  but 
while  I  am  coming,  another  steppeth  down  before  me.  8 
Jesus  saith  imto  him,  Arise,  take  up  thy  bed,  and  walk. 
9  And  straightway  the  man  was  made  whole,  and  took  up 
his  bed  and  walked. 

Now  it  was  the  sabbath  on  that  day.  10  So  the  Jews  said 
unto  him  that  was  cured,  It  is  the  sabbath,  and  it  is  not  law- 
ful for  thee  to  take  up  thy  bed.  11  But  he  answered  them, 
He  that  made  me  whole,  the  same  said  unto  me.  Take  up 
thy  bed,  and  walk.  12  They  asked  him.  Who  is  the  man  that 
said  unto  thee,  Take  up  thy  bed,  and  walk  ?  13  But  he  that 
was  healed  knew  not  who  it  was;  for  Jesus  had  conveyed 
himself  away,  a  multitude  being  in  the  place.  14  Afterward 
Jesus  findeth  him  in  the  temple,  and  said  unto  him,  Be- 
hold, thou  art  made  whole:  sin  no  more,  lest  a  worse  thing 
befall  thee.  15  The  man  went  away,  and  told  the  Jews 
that  it  was  Jesus  who  had  made  him  v/hole.  16  And  for 
this  cause  the  Jews  persecuted  Jesus,  because  he  did  these 
things  on  the  sabbath. 

This  miracle  wrought  by  our  Lord  in  Jerusalem  is  said 
to  have  been  performed  at  "a.  feast,"  but  whether  at  Purim, 
or  Pentecost,  or  some  other  festival,  it  is  impossible  to 
determine. 

It  is  said  to  have  been  wrought  at  the  pool  of  Bethesda 
which  was  near  the  sheep  market,  or  "gate."  The  exact 
location  is  not  known.  Neither  the  precise  time  nor  place 
concerns  us;  what  is  of  importance  is  the  significance  of  the 
sign  and  its  relation  to  the  public  ministry  of  Christ. 
The  miracle  bore  witness  to  his  divine  Person,  as  the  Giver 
of  life.  It  was  the  occasion  of  claims  which  first  aroused 
the  hatred  of  the  Jews.  It  indicated  the  results  of  faith  in 
him. 

The  scene  at  Bethesda  is  a  striking  picture  of  the  suffer- 
ing, the  selfishness,  the  sin,  of  the  world,  with  which  is 
contrasted  the  healing  service  and  salvation  of  our  Lord. 
He  alone  is  able  to  repair  the  waste  of  humanity  and  to 
save  the  lost.  His  is  a  ministry  of  redemption.  While 
the  entire  chapter  deals  with  witness  to  the  Person  of 


54  REVELATION   TO   WORLD    John  5:  1-16 

Christ,  and  with  the  blessed  issues  of  faith,  one  striking 
feature  of  the  record  of  the  miracle  is  its  account  of  the 
development  of  faith. 

There  are  three  stages,  suggested  by  the  words  of 
Christ:  (1)  The  question,  "Wouldest  thou  be  made 
whole?"  It  implies  a  rebuke.  The  man  has  lost  hope. 
He  does  not  expect  to  be  cured.  It  might  not  be  true  to 
say  that  he  did  not  wish  to  be  cured.  In  the  realm  of 
spiritual  in.irmity,  however,  there  are  many  who  have  no 
expectation  of  being  healed.  They  are  painfully  conscious 
of  their  weakness  and  sins,  but  they  have  no  hope  of  re- 
covery. Some  have  no  desire.  They  love  sin.  For  them 
the  life  of  holiness  and  purity  has  no  attraction.  They  may 
be  at  Bethesda;  they  may  be  familiar  with  church  and 
sacraments;  but  they  have  no  more  than  the  vaguest  hope 
of  ever  being  made  whole. 

The  question,  however,  is  more  obviously  an  intimation 
of  hope.  There  must  have  been  something  in  the  accent 
or  gesture  of  our  Lord,  as  well  as  in  the  startling  question, 
to  indicate  that  he  was  able  and  willing  to  heal.  Faith, 
however  feeble,  must  have  been  awakened.  E\ery  yearn- 
ing of  the  soul  for  spiritual  health  should  be  interpreted 
as  a  promise  and  inspiration  of  the  di\ine  Spirit. 

(2)  The  command:  "Arise,  take  up  thy  bed,  and  walk." 
The  first]word,  "arise,"  suggests  the  need  of  resolution  and 
immediate  action.  "Take  up  thy  bed,"  reminds  the  one 
who  is  to  be  healed  that  there  must  be  no  thought  of  re- 
lapse, no  provision  for  falling  back  into  the  old  wa\'  of 
living,  no  fear  for  the  future,  but  confidence  in  Christ. 
"Walk,"  declares  the  need  of  entering  at  once  upon  the 
experience  of  the  new  life  which  Christ  imparts.  There 
must  be  an  immediate  confession  of  faith,  and  performance 
of  Christian  duty.  The  command  of  Christ  is  always  a 
promise;  whatever  he  bids  us  do  he  will  give  us  power  to 
perform.  As  Augustine  said:  "(live  what  thou  command- 
est  and  command  what  thou  wilt." 

(3)  The  warning:  "Sin  no  more,  lest  a  worse  thing  befall 
thee."  It  might  seem  that  such  a  caution  was  needless. 
Thirty-eight  years  of  sufTering,  brought  on  by  sin.  might 
seem  suflicient  to  keep  a  man  from  a  further  yielding,  to  its 


John  5:  17-26     THE   PUBLIC   MINISTRY  55 

power.  The  sad  truth  is  that  no  amount  of  suffering 
brought  on  by  sin  makes  one  hate  sin,  however  much  he 
agonizes  over  its  results.  The  only  safety  lies  in  yielding 
the  will  to  the  will  of  the  Saviour. 

The  man  who  was  healed  felt  that  he  could  safely  obey 
the  command  of  Christ  in  whom  he  had  trusted  for  his 
cure.  As  he  goes  toward  his  home,  bearing  upon  his 
shoulder  the  little  mat  on  which  he  had  been  lying,  the 
Jews  rebuke  him  for  thus  working,  and  so  desecrating  the 
Sabbath.  He  replies  that  the  one  who  healed  him  gave 
him  the  command  he  is  obeying.  We  can  argue  that 
Christ,  who  gives  us  life  and  spiritual  health,  is  a  Lord,  in 
obedience  to  whose  will  we  shall  find  blessedness  and  joy. 
Even  when  opposed  to  social  custom,  or  convention,  or  to 
the  opinions  of  men,  we  must  be  true  to  him.  He  cannot 
fail  to  be  the  true  Lawgiver,  if  he  is  the  Giver  of  life. 

The  Claim.     Vs.  17-29 

17  But  Jesus  answered  them,  My  Father  worketh  even  un- 
til now,  and  I  work.  18  For  this  cause  therefore  the  Jews 
sought  the  more  to  kill  him,  because  he  not  only  brake  the 
sabbath,  but  also  called  God  his  own  Father,  making  himself 
equal  with  God. 

19  Jesus  therefore  answered  and  said  unto  them.  Verily, 
verily,  I  say  unto  you.  The  Son  can  do  nothing  of  himself,  but 
what  he  sseth  the  Father  doing:  for  what  things  soever  he 
doeth,  these  the  Son  also  doeth  in  like  manner.  20  For  the 
Father  loveth  the  Son,  and  showeth  him  all  things  that  him- 
self doeth:  and  greater  works  than  these  will  he  show  him, 
that  ye  may  marvel.  21  For  as  the  Father  raiseth  the  dead 
and  giveth  them  life,  even  so  the  Son  also  giveth  life  to  whom 
he  will.  22  For  neither  doth  the  Father  judge  any  man,  but 
he  hath  given  all  judgment  unto  the  Son;  23  that  all  may 
honor  the  Son,  even  as  they  honor  the  Father.  He  that 
honoreth  not  the  Son  honoreth  not  the  Father  that  sent  him. 

24  Verily,  verily,  I  say  unto  you,  He  that  heareth  my  word, 
and  beUeveth  him  that  sent  me,  hath  eternal  life,  and  cometh 
not  into  judgment,  but  hath  passed  out  of  death  into  life. 

25  Verily,  verily,  I  say  unto  you,  The  hour  cometh,  and  now  is, 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God;  and 
they  that  hear  shall  live.  26  For  as  the  Father  hath  life  in 
himself,  even  so  gave  he  to  the  Son  also  to  have  life  in  him- 


56  REVELATION   TO   WORLD    John  5:  27-29 

self:  27  and  he  gave  him  authority  to  execute  judgment, 
because  he  is  a  son  of  man.  28  Marvel  not  at  this:  for  the 
hour  Cometh,  in  which  all  that  are  in  the  tombs  shall  hear  his 
voice,  29  and  shall  come  forth;  they  that  have  done  good, 
unto  the  resurrection  of  life;  and  they  that  have  done  evil, 
unto  the  resurrection  of  judgment. 

The  man  who  had  been  cured  argued  that  if  Jesus  had 
power  to  heal  he  must  have  the  right  to  command,  and 
could  safely  be  obeyed. 

The  Jews  argued  differently.  They  concluded  that  one 
who  acted  contrary  to  their  narrow  interpretations  of  the 
Law,  must  be  a  sinner.  They  began  to  persecute  Jesus. 
Their  opposition,  however,  gave  the  occasion  for  him  to 
make  the  most  startling  claim  that  had  fallen  from  his 
lips.  Its  full  significance,  as  recorded  by  John,  is  clearly 
stated:  "My  Father  worketh  even  until  now,  and  I  work." 
"For  this  cause  therefore  the  Jews  sought  the  more  to 
kill  him,  because  he  not  only  brake  the  sabbath,  but  also 
called  God  his  own  Father,  making  himself  equal  with 
God."  It  is  not  sufficient  to  say  that  Jesus  was  claiming 
merely  to  imitate  the  beneficent  work  of  God;  he  was 
asserting  that  his  work  was  identical  with  that  of  God,  and 
that  he  sustained  an  absolutely  unique  relation  to  God, 
whom  he  declared  to  be  "his  own  Father."  No  wonder 
the  Jews  attempted  to  kill  him.  Either  Jesus  was  a  blas- 
phemer and  a  deceiver,  or  else  he  was  the  Son  of  God. 

The  divine  activity  which  Jesus  claimed  to  share  with 
the  Father  was  twofold,  and  neither  function  could  be 
performed  by  man.  He  was,  as  illustrated  by  his  miracle, 
the  Ciiver  of  life,  and  he  was  the  Judge  of  mankind. 
This  acti\ity  was  in  each  case  both  present  and  future. 
He  was,  even  then,  the  Source  of  spiritual  life  and  renewal. 
He  alone  could  heal  the  morally  impotent.  He  could  raise 
the  soul  from  spiritual  death;  but  the  hour  was  coming 
when  he  would  raise  from  the  grave  those  who  were  under 
the  j)ower  of  physical  death.  So,  too,  this  judgment,  like 
the  power  of  resurrection,  includes  both  "the  present  judg- 
ment for  which  Jesus  said  he  was  come  into  the  world,  and 
which  men  pass  on  themselves  by  the  very  fact  of  their 
attitude  toward  him,  and  his  gospel,  and  also  the  future 


John  5:  30-46     THE   PUBLIC   MINISTRY  57 

final  judgment  which  manifests  character  and  determines 
destiny."  Jesus  therefore  refers  to  two  resurrections: 
a  spiritual  resurrection  in  which  all  believers  in  him  are 
now,  in  this  present  age,  rising  to  new  life,  vs.  24,  25; 
and  a  bodily  resurrection,  which  is  still  future;  but  of 
both  he  is  the  Author  and  Agent.  Could  any  man,  save 
the  divine  Son  of  God,  make  such  a  claim  as  this,  stating 
that  "the  hour  cometh,  in  which  all  that  are  in  the  tombs 
shall  hear  his  voice,  and  shall  come  forth ;  they  that  have 
done  good,  unto  the  resurrection  of  life;  and  they  that  have 
done  evil,  unto  the  resurrection  of  judgment."     Vs.  28,  29. 

The  Witness.     Vs.  30-47 

30  I  can  of  myself  do  nothing :  as  I  hear,  I  judge :  and  my 
judgment  is  righteous;  because  I  seek  not  mine  own  will,  but 
the  wiU  of  him  that  sent  me.  31  If  I  bear  witness  of 
myself,  my  witness  is  not  true.  32  It  is  another  that  bear- 
eth  witness  of  me;  and  I  know  that  the  witness  which  he 
witnesseth  of  me  is  true.  33  Ye  have  sent  unto  John,  and 
he  hath,  borne  witness  unto  the  truth.  34  But  the  witness 
which  I  receive  is  not  from  man:  howbeit  I  say  these 
things,  that  ye  may  be  saved.  35  He  was  the  lamp  that 
bumeth  and  shineth;  and  ye  were  willing  to  rejoice  for 
a  season  in  his  light.  36  But  the  witness  which  I  have 
is  greater  than  that  of  John;  for  the  works  which  the 
Father  hath  given  me  to  accomplish,  the  very  works  that  I 
do,  bear  witness  of  me,  that  the  Father  hath  sent  me.  37 
And  the  Father  that  sent  me,  he  hath  borne  witness  of  me. 
Ye  have  neither  heard  his  voice  at  any  time,  nor  seen  his 
form.  38  And  ye  have  not  his  word  abiding  in  you :  for  whom 
he  sent,  him  ye  believe  not.  39  Ye  search  the  scriptures, 
because  ye  think  that  in  them  ye  have  eternal  life ;  and  these 
are  they  which  bear  witness  of  me ;  40  and  ye  wiU  not  come 
to  me,  that  ye  may  have  life.  41  I  receive  not  glory  from 
men.  42  But  I  know  you,  that  ye  have  not  the  love  of  God 
in  yourselves.  43  I  am  come  in  my  Father's  name,  and  ye 
receive  me  not:  if  another  shall  come  in  his  own  name,  him 
ye  will  receive.  44  How  can  ye  believe,  who  receive  glory 
one  of  another,  and  the  glory  that  cometh  from  the  only  God 
ye  seek  not?  45  Think  not  that  I  will  accuse  you  to  the 
Father:  there  is  one  that  accuseth  you,  even  Moses,  on  whom 
ye  have  set  your  hope.     46  For  if  ye  believed  Moses,  ye 


58  REVELATION    TO   WORLD         John  5: 47 

would  believe  me;   for  he  wrote  of  me.     47  But  if  ye  believe 
not  his  writings,  how  shall  ye  believe  my  words? 

Jesus  now  declares  the  testimony  by  whicli  so  great  a 
claim  is  supported.  It  was  not  the  testimony  of  man,  but 
of  God  himself.  Of  course  human  testimony  had  been 
given.  John  the  Baptist  had  been  like  a  burning  and  a 
shining  "lamp"  and  "for  a  season"  the  Jews  had  rejoiced 
in  "his  light."  The  great  prophet  had  witnessed  to  this 
very  oneness  with  God  which  Jesus  had  just  claimed: 
"Behold,  the  Lamb  of  God!"  and  "This  is  the  Son  of  God." 

However,  our  Lord  states  that  he  has  greater  witness 
than  the  witness  of  any  man.  It  is  the  witness  of  his 
Father,  who  is  testifying  to  the  divine  Sonship  of  Jesus 
through  the  miracles  which  he  is  performing.  The  Father 
has,  also,  additional  and  equally  important  testimony. 
It  is  in  the  writings  of  the  Old  Testament  Scriptures. 
They  testified  of  the  Son.  Men  did  well  to  expect  through 
a  knowledge  of  these  Scriptures  to  find  life;  but  this  life 
could  be  found  only  as  they  saw  Christ  revealed  and 
yielded  themselves  to  him,  the  real  Source  and  Author 
of  life. 

Our  Lord  concludes  his  discourse  by  condemning  the 
Jews  for  rejecting  him.  They  claimed  to  believe  the 
Scriptures;  and  they  felt  that  in  their  rejection  of  Jesus 
they  were  loyal  to  Moses;  Jesus  declares  that  real  lo\alty 
to  Moses  would  have  led  them  to  accept  him,  because, 
in  the  Scriptures,  Moses  had  testified  of  him.  He  insists 
that  the  reason  for  Jewish  unbelief  is  not  lack  of  evidence 
but  lack  of  lo\e  toward  God.  They  were  seeking  glory 
from  men,  and  this  blinded  them  to  the  real  truth  concern- 
ing the  Son  of  God.  Thus,  according  to  John,  there 
is  always  a  moral  element  in  faith  and  unbelief.  Where 
the  heart  is  turned  toward  God  in  love  and  devotion  there 
is  awakened  a  response  to  the  testimony  concerning  his 
Son;  faith  results,  and  through  faith  the  life  eternal  which 
the  Son  alone  can  imi)art. 

Thus,  too,  the  key  to  the  Scriptures  is  their  testimony 
concerning  Christ,  and  faith  in  him  transmites  truth 
into  life. 


John  6:  1-2         THE   PUBLIC   MINISTRY  59 

(2)   The  Crisis  of  Belief  in  Galilee.     Ch.  6 
Jesus  the  Bread  of  Life 

The  transition  to  this  chapter  is  apparently  abrupt. 
In  the  last  chapter  we  were  in  Jerusalem;  in  the  next  we 
shall  be  again  in  the  holy  city;  but  here  we  find  ourselves 
in  Galilee,  and  by  the  sea  of  Tiberias.  There  is,  however,  a 
real  continuity  of  thought.  In  the  last  scene  was  depicted 
the  hatred  aroused  against  Jesus  because  he  had  healed 
a  man  on  the  Sabbath;  he  cannot  with  safety  remain  in 
Jerusalem ;  he  therefore  withdraws  to  Galilee ;  and  now  he 
is  tarrying  there,  even  though  the  feast  of  the  passoyer 
is  being  celebrated.  In  other  words  John  is^  indicating 
here  the  long  Galilasan  ministry  which  is  detailed  by  the 
other  Gospels  and  is  intimating  that  its  origin  can  be  found 
in  the  conflict  which  he  has  pictured  as  arising  between 
Jesus  and  the  religious  leaders  of  the  Jews. 

Why,  however,  does  John  select,  from  among  the  many 
miracles  of  our  Lord  wrought  in  Galilee,  the  feeding  of 
the  five  thousand  and  the  walking  upon  the  sea?  It  is 
because  these  miracles,  with  their  related  discourses,^  led 
to  a  crisis  among  the  followers  of  Christ,  resulting  in  a 
marked  division  and  in  an  open  confession  of  unbelief  and 
faith.  Chapter  six  is  therefore  both  a  proper  sequence  and 
a  parallel  to  chapter  five.  The  chapter  contains  three 
natural  divisions:  (a)  The  Miracles,  vs.  1-21;  {h)  The 
Discourse,  vs.  22-59;  (c)  The  Crisis  of  Belief,  vs.  60-71. 
The  "discourse"  may  be  properly  separated  into  four  dis- 
tinct dialogues:  That  of  verses  25-40  results  from  a 
question  by  the  Jews;  the  second,  verses  41-51,  from  mur- 
murs of  the  Jews;  the  third,  verses  52-59,  from  a  dispute 
among  the  Jews;  and  the  fourth,  verses  60-65,  from  the 
decision  to  turn  away  from  Christ.  It  may  well  be  treated, 
however,  as  one  sermon  or  discourse,  because  of  its 
obvious  unity  of  theme. 

Feeding  the  Multitude.     Vs.  1-15 

1  After  these  things  Jesus  went  away  to  the  other  side 
of  the  sea  of  Galilee,  which  is  the  sea   of  Tiberias.     2  And 


60  REVELATION   TO   WORLD      John  6:  3-15 

a  great  multitude  followed  him,  because  they  beheld  the  signs 
which  he  did  on  them  that  were  sick.  3  And  Jesus  went  up 
into  the  mountain,  and  there  he  sat  with  his  disciples.  4 
Now  the  passover,  the  feast  of  the  Jews,  was  at  hand,  5 
Jesus  therefore  lifting  up  his  eyes,  and  seeing  that  a  great 
multitude  cometh  unto  him,  saith  unto  Philip,  Whence  are  we 
to  buy  bread,  that  these  may  eat?  6  And  this  he  said  to 
prove  hhn:  for  he  himself  knew  what  he  would  do.  7 
Philip  answered  him,  Two  hundred  shillings'  worth  of  bread 
is  not  sufficient  for  them,  that  every  one  may  take  a  little. 
8  One  of  his  disciples,  Andrew,  Simon  Peter's  brother,  saith 
unto  him,  9  There  is  a  lad  here,  who  hath  five  barley  loaves, 
and  two  fishes:  but  what  are  these  among  so  many?  10 
Jesus  said,  Make  the  people  sit  down.  Nov/  there  was 
much  grass  in  the  place.  So  the  men  sat  down,  in 
number  about  five  thousand.  11  Jesus  therefore  took  the 
loaves;  and  having  given  thanks,  he  distributed  to  them  that 
were  set  down;  likewise  also  of  the  fishes  as  much  as  they 
would.  12  And  when  they  were  filled,  he  saith  unto  his  dis- 
ciples, Gather  up  the  broken  pieces  which  remain  over,  that 
nothing  be  lost.  13  So  they  gathered  them  up,  and  filled 
twelve  baskets  with  broken  pieces  from  the  five  barley 
loaves,  which  remained  over  unto  them  that  had  eaten. 
14  When  therefore  the  people  saw  the  sign  which  he  did, 
they  said,  This  is  of  a  truth  the  prophet  that  cometh  into  the 
world. 

15  Jesus  therefore  perceiving  that  they  were  about  to 
come  and  take  him  by  force,  to  make  him  king,  withdrew 
again  into  the  mountain  himself  alone. 

The  feeding  of  the  five  thousand,  together  with  the 
miracle  which  follows,  is  found  in  all  four  of  the  Gos- 
pels; the  other  miracles  recorded  by  John  are  peculiar 
to  his  narrative.  These  are  evidently  selected  for  reasons 
stated  above  and  also  because  so  well  adapted  to  further 
the  purpose  of  the  writer,  which  is  to  prove  that  Jesus 
is  the  Son  of  God.  The  first  is  a  true  act  of  creation. 
Five  barley  loaves  and  two  small  fishes  are  so  nuiltii)lied 
by  the  power  of  Christ  that  they  satisfy  the  hunger  of  a 
fainting  multitude.  Yet  the  miracle  is  not  only  a  proof 
of  divine  power,  but  of  divine  grace.  It  is  the  char- 
acter and  motive  of  the  works  of  Jesus  which  constitute 
them  "signs"  of  deity.     Here  is  an  act  of  compassion  and 


John  6:  16-21     THE   PUBLIC   MINISTRY  61 

love.  Jesus  has  withdrawn  across  the  sea  for  rest;  the 
multitude  follow  him,  and  throng  him.  He  feels  no  resent- 
ment, only  pity  for  them,  and  joy  that  he  can  give  them 
relief.  He  addresses  the  disciples  and  receives  a  statement 
of  their  confessed  helplessness.  He  accepts  from  a  lad  his 
small  store  of  provisions,  and  with  it  feeds  the  throng. 
Even  the  fragments  remaining  are  sufficient  for  the  needs 
of  the  disciples  for  days  to  come,  and  they  are,  moreover, 
memorials  of  the  Master's  divine  act. 

The  effect  upon  the  multitude  was  so  great  that  they  were 
ready  to  crown  him  king.  F^aith  in  Jesus  seemed  to  have 
reached  its  climax;  it  was,  however,  not  genuine  faith; 
it  was  the  belief  in  him  as  a  Worker  of  miracles  which  had 
been  aroused  in  Judea;  by  it  the  multitudes  were  led  to 
expect  a  series  of  prodigies  which  would  relieve  physical 
and  social  distress  and  secure  for  them  political  independ- 
ence. This  faith  was  to  be  tested  the  following  day,  and 
to  be  found  untrue.  But  Jesus  is  not  now  deceived.  He 
quiets  and  dismisses  the  excited  crowds;  he  sends  his 
disciples  across  the  sea,  away  from  their  dangerous  in- 
fluence; and,  all  alone,  he  departs  to  the  mountain  soli- 
tude to  pray. 

Walking  on  the  Sea.     Vs.  16-21 

16  And  when  evening  came,  his  disciples  went  down  unto 
the  sea;  17  and  they  entered  into  a  boat,  and  were  going 
over  the  sea  unto  Capernaum.  And  it  was  now  dark,  and 
Jesus  had  not  yet  come  to  them.  18  And  the  sea  was 
rising  by  reason  of  a  great  wind  that  blew.  19  When 
therefore  they  had  rowed  about  five  and  twenty  or  thirty 
furlongs,  they  behold  Jesus  walking  on  the  sea,  and  drawing 
nigh  unto  the  boat:  and  they  were  afraid.  20  But  he  saith 
unto  them,  It  is  I;  be  not  afraid.  21  They  were  willing 
therefore  to  receive  him  into  the  boat:  and  straightway  the 
boat  was  at  the  land  whither  they  were  going. 

The  walking  on  the  water  is  a  miracle  which  offers  a 
striking  contrast  to  the  conception  of  Jesus  which  the 
multitudes  had  shown.  It  reveals,  not  a  political  leader, 
with  power  in  a  restricted,  earthly  sphere,  but  a  divine 
Creator  who  has  supreme  authority  in  the  universe.     To 


62  REVELATION   TO   WORLD    John  6:  22-29 

the  disciples,  in  the  darkness  and  tempest,  Jesus  suddenly 
appears,  walking  on  the  sea.  He  does  not  suspend  the  law 
of  gravitation,  but  shows  himself  superior  to  natural  forces 
and  independent  of  space.  He  enters  the  ship,  and  in- 
stantly it  has  reached  the  desired  haven. 

So  is  Christ  ever  with  his  followers  in  the  midnight  and 
the  storm.  Thus  can  he  cheer  and  save.  This  very 
experience  has  been  interpreted  as  a  foretaste  of  the  dis- 
tress of  his  disciples  when  he  is  taken  from  them  to  die, 
and  of  their  joy  at  the  reunion  with  their  risen  Lord. 

This  incident  is  also  thought  to  teach  that  those  who 
truly  trust  Christ  will  find  loneliness  and  opposition  and 
tempests,  but  also  the  safety  and  gladness  of  a  divine 
fellowship.  Another  symbolic  interpretation  draws  a 
parallel  between  the  picture  of  Jesus  as  he  prays  alone  upon 
the  mountain  and  then  appears  to  rescue  the  disciples, 
and  the  prediction  that  the  divine  Saviour,  who  is  now 
interceding  for  us  on  high,  will,  some  day  reappear  to  bring 
blessedness  to  his  followers  and  peace  to  the  storm- 
tossed  nations  of  the  world. 

The  Discourse.    Vs.  22-59 

22  On  the  morrow  the  multitude  that  stood  on  the  other 
side  of  the  sea  saw  that  there  was  no  other  boat  there,  save 
one,  and  that  Jesus  entered  not  with  his  disciples  into  the 
boat,  but  that  his  disciples  went  away  alone  23  (howbeit 
there  came  boats  from  Tiberias  nigh  unto  the  place  where  they 
ate  the  bread  after  the  Lord  had  given  thanks) :  24  when  the 
multitude  therefore  saw  that  Jesus  was  not  there,  neither 
his  disciples,  they  themselves  got  into  the  boats,  and  came  to 
Capernaum,  seeking  Jesus.  25  And  when  they  found  him  on 
the  other  side  of  the  sea,  they  said  unto  him.  Rabbi,  when 
camest  thou  hither?  26  Jesus  answered  them  and  said.  Ver- 
ily, verily,  I  say  unto  you.  Ye  seek  me,  not  because  ye  saw 
signs,  but  because  ye  ate  of  the  loaves,  and  were  filled.  27 
Work  not  for  the  food  which  perisheth,  but  for  the  food  which 
abideth  unto  eternal  life,  which  the  Son 'of  man  shall  give  unto 
you :  for  him  the  Father,  even  God,  hath  sealed.  28  They  said 
therefore  unto  him.  What  must  we  do,  that  we  may  work  the 
works  of  God?  29  Jesus  answered  and  said  unto  them.  This 
is  the  work  of  God,  that  ye  believe  on  him  whom  he  hath 


John  6:  30-53     THE   PUBLIC   MINISTRY  63 

sent.  30  They  said  therefore  unto  him,  What  then  doest 
thou  for  a  sign,  that  we  may  see,  and  believe  thee?  what  work- 
est  thou?  31  Our  fathers  ate  the  manna  in  the  wilder- 
ness; as  it  is  written,  He  gave  them  bread  out  of  heaven 
to  eat.  32  Jesus  therefore  said  unto  them,  Verily,  verily, 
I  say  unto  you.  It  was  not  Moses  that  gave  you  the  bread 
out  of  heaven;  but  my  Father  giveth  you  the  true  bread 
out  of  heaven.  33  For  the  bread  of  God  is  that  which 
Cometh  down  out  of  heaven,  and  giveth  life  unto  the  world. 
34  They  said  therefore  unto  him.  Lord,  evermore  give  us 
this  bread.  35  Jesus  said  unto  them,  I  am  the  bread  of  life: 
he  that  cometh  to  me  shall  not  hunger,  and  he  that  believeth 
on  me  shall  never  thirst.  36  But  I  said  unto  you,  that  ye  have 
seen  me,  and  yet  believe  not.  37  All  that  which  the  Father 
giveth  me  shall  come  unto  me ;  and  him  that  cometh  to  me  I 
will  in  no  wise  cast  out.  38  For  I  am  come  down  from  heaven, 
not  to  do  mme  own  will,  but  the  will  of  him  that  sent  me. 
39  And  this  is  the  will  of  him  that  sent  me,  that  of  all  that 
which  he  hath  given  me  I  should  lose  nothing,  but  should 
raise  it  up  at  the  last  day.  40  For  this  is  the  will  of  my 
Father,  that  every  one  that  beholdeth  the  Son,  and  believeth 
on  him,  should  have  eternal  life ;  and  I  will  raise  him  up  at 
the  last  day. 

41  The  Jews  therefore  murmured  concerning  him,  because 
he  said,  I  am  the  bread  which  came  down  out  of  heaven.  42 
And  they  said,  Is  not  this  Jesus,  the  son  of  Joseph,  whose 
father  and  mother  we  know?  how  doth  he  now  say,  I  am  come 
down  out  of  heaven?  43  Jesus  asnwered  and  said  unto 
them,  Murmur  not  among  yourselves.  44  No  man  can  come 
to  me,  except  the  Father  that  sent  me  draw  him:  and  I  will 
raise  him  up  in  the  last  day.  45  It  is  written  in  the  prophets, 
And  they  shall  all  be  taught  of  God.  Every  one  that  hath 
heard  from  the  Father,  and  hath  learned,  cometh  unto  me. 
46  Not  that  any  man  hath  seen  the  Father,  save  he  that  is 
from  God,  he  hath  seen  the  Father.  47  Verily,  verily,  I  say 
unto  you.  He  that  believeth  hath  eternal  life.  48  I  am  the 
bread  of  life.  49  Your  fathers  ate  the  manna  in  the  wilder- 
ness, and  they  died.  50  This  is  the  bread  which  cometh 
down  out  of  heaven,  that  a  man  may  eat  thereof,  and  not  die. 
51  I  am  the  living  bread  which  came  down  out  of  heaven: 
if  any  man  eat  of  this  bread,  he  shall  live  for  ever:  yea  and 
the  bread  which  I  will  give  is  my  flesh,  for' the  life  of  the  world. 

52  The  Jews  therefore  strove  one  with  another,  saying, 
How  can  this  man  give  us  his  flesh  to  eat?  53  Jesus  there- 
fore said  unto  them,  Verily,  verily,  I  say  unto  you,  Except  ye 


64  REVELATION   TO   WORLD    John  6:  54-59 

eat  the  flesh  of  the  Son  of  man  and  drink  his  blood,  ye  have 
not  life  in  yourselves.  54  He  that  eateth  my  flesh  and  drink- 
eth  my  blood  hath  eternal  life ;  and  I  will  raise  him  up  at  the 
last  day.  55  For  my  flesh  is  meat  indeed,  and  my  blood  is 
drink  indeed.  56  He  that  eateth  my  flesh  and  drinketh  my 
blood  abideth  in  me,  and  I  in  him.  57  As  the  living  Father 
sent  me,  and  I  live  because  of  the  Father;  so  he  that  eateth 
me,  he  also  shall  live  because  of  me.  58  This  is  the  bread 
which  came  down  out  of  heaven:  not  as  the  fathers  ate,  and 
died;  he  that  eateth  this  bread  shall  live  for  ever.  59 
These  things  said  he  in  the  synagogue,  as  he  taught  in 
Capernaum. 

The  discourse,  delivered  in  the  synagogue  at  Caper- 
naum, gives  the  true  interpretation  of  the  miracle  wrought 
for  the  relief  of  the  multitudes.  The  lessons  which 
Jesus  draws  remind  us  that  ail  of  his  miracles  were  acted 
parables;  in  addition  to  their  immediate  purpose  of 
grace  and  love,  they  contained  divine  messages  of  spiritual 
truth.  Possibly  the  very  essence  of  the  discourse  is  con- 
tained in  the  words:  "I  am  the  bread  of  life:  he  that 
cometh  to  me  shall  not  hunger,  and  he  that  believeth  on 
me  shall  never  thirst."  V.  35.  It  is  to  be  remembered 
that  while  the  miracle  gave  the  occasion  and  the  back- 
ground of  the  discourse,  its  immediate  reference  is  to  the 
request  of  the  people  for  a  "sign,"  such  as  the  manna  which 
Moses  gave.  The  reply  of  Jesus  is  that  he  is  himself  the 
true  Bread  from  heaven.  He  has  come  down  from  God; 
he  is  the  true  Manna,  given  for  the  life  of  the  world.  His 
body  is  to  be  broken,  his  blood  shed;  yet  he  is  to  ascend 
again  to  heaven.  To  all  who  put  their  trust  in  him  he  will 
give  present  satisfaction,  future  resurrection,  eternal  life. 

Throughout  the  discourse,  as  in  the  previous  chapter, 
testimony  is  borne  to  the  divine  Person  of  Christ;  yet,  by 
way  of  contrast  the  stress  is  here  laid  upon  the  necessity 
for  faith  in  him,  and  the  results  of  true  belief  and  trust. 
The  character  of  this  faith  in  Christ  is  expressed  in  the 
strongest  imaginable  terms,  as  being  a  true  eating  of  his 
flesh  and  as  drinking  of  his  blood,  by  which  is  meant  a 
complete  identification  with  him,  and  an  absolute  de- 
pendence upon  him,  as  a  crucified,  risen,  living,  divine 
Lord. 


John  6:  22-59     THE   PUBLIC   MINISTRY  65 

Among  the  many  lessons  commonly  drawn  from  this 
narrative  a  few  may  be  mentioned.  (1)  Our  Lord  regarded 
the  spiritual  as  more  important  than  the  physical  needs  of 
men.  He  did  graciously  feed  a  multitude  by  the  sea,  but 
his  real  mission  was  to  give  his  life  for  the  sah'ation  of  the 
world.  When  referring  to  the  miracle,  he  did  not  preach  on 
labor,  wages,  and  industrial  conditions,  but  on  the  need  of 
spiritual  life. 

(2)  Faith  in  Christ  is  promised  to  secure  not  merely 
healing,  but  nourishment.  In  the  previous  miracle 
Jesus  had  given  health  to  an  impotent  man;  here  he  is 
sustaining  the  strong.  It  is  not  the  moral  outcasts  and 
lepers  who  need  Christ,  but  the  purest  and  noblest  and 
best  of  men. 

(3)  Faith  in  Christ  is  not  a  luxury  but  a  necessity. 
The  people  were  given  the  simplest  food,  but  they  would 
have  fainted  without  it.  A  Christian  experience  is.  not 
something  which  may  or  may  not  be  added  to  other  bless- 
ings of  life.  Without  Christ  there  is  no  real  life,  here  or 
hereafter. 

(4)  Faith  centers  in  a  Person.  It  is  not  the  acceptance  of 
a  creed  or  the  performance  of  a  ritual,  but  consists  in  the 
surrender  of  self,  in  devotion  and  trust,  to  a  personal,  pres- 
ent, loving  Saviour. 

(5)  Faith  is  not  compared  with  tasting,  or  admiring,  but 
with  eating.  It  has  been  declared  to  mean  identification 
with  Christ.  He  must  be  taken  into  every  sphere  and 
experience  of  life.  His  words  and  will  must  be  assimilated, 
and  become  a  part  of  our  very  being. 

(6)  Faith  results  in  service;  it  is  sharing  not  keeping. 
Our  knowledge  of  Christ  is  intended  for  the  world.  The 
disciples  were  given  food  to  give  to  the  multitude.  Our 
talents  may  be  few,  our  contributions  consciously  inade- 
quate; let  the  Master  bless  them  and  their  multiplied 
possibilities  will  serve  thousands. 

(7)  Faith  brings  satisfaction  not  mere  temporary  relief. 
It  is  not  only  the  supply  for  a  single  meal,  but  the  "twelve 
baskets  full"  that  the  true  disciples  find.  Faith  brings  to 
them  abiding,  abounding,  eternal  life.  The  hungering, 
dissatisfied  soul  never  turns  to  Christ  in  vain. 


66  REVELATION   TO  WORLD  John  6:60-71 

The  Crisis  of  Unbelief.     \'s.  60-71 

60  Many  therefore  of  his  disciples,  when  they  heard  this, 
said,  This  is  a  hard  saying;  who  can  hear  it?  61  But  Jesus 
knowing  in  himself  that  his  disciples  murmured  at  this,  said 
unto  them,  Doth  this  cause  you  to  stumble?  62  What  then 
if  ye  should  behold  the  Son  of  man  ascending  where  he  was 
before?  63  It  is  the  spirit  that  giveth  life ;  the  flesh  profiteth 
nothing:  the  words  that  I  have  spoken  unto  you  are  spirit, 
and  are  life.  64  But  there  are  some  of  you  that  believe  not. 
For  Jesus  knew  from  the  beginning  who  they  were  that  be- 
lieved not,  and  who  it  was  that  should  betray  him.  65  And 
he  said.  For  this  cause  have  I  said  unto  you,  that  no  man  can 
come  unto  me,  except  it  be  given  unto  him  of  the  Father. 

66  Upon  this  many  of  his  disciples  went  back,  and  walked 
no  more  with  him.  67  Jesus  said  therefore  unto  the  twelve, 
Would  ye  also  go  away?  68  Simon  Peter  answered  him. 
Lord,  to  whom  shall  we  go?  thou  hast  the  words  of  eternal 
life.  69  And  we  have  believed  and  know  that  thou  art  the 
Holy  One  of  God.  70  Jesus  answered  them,  Did  not  I 
choose  you  the  twelve,  and  one  of  you  is  a  devil?  71  Now 
he  spake  of  Judas  the  son  of  Simon  Iscariot,  for  he  it  was  that 
should  betray  him,  being  one  of  the  twelve. 

The  crisis  of  unbelief  may  be  suggested  by  the  truth 
last  stated,  namely,  that  real  faith  in  Christ  results  in  an 
abiding  satisfaction.  There  were  multitudes  in  whom 
the  miracle  had  awakened  wonder,  and  an  incipient  faith 
in  Christ.  They  had  never  trusted  him,  never  been 
satisfied  in  him.  The  word  he  is  now  speaking  relati\e  to 
the  necessity  of  eating  his  flesh  and  drinking  his  blood 
seems  to  them  difficult  to  understand.  They  appear  in- 
capable of  comprehending  spiritual  truth. 

Our  Lord  intimates  that  their  bewilderment  will  only 
be  increased  when  he  has  withdrawn  into  the  sphere  of  the 
unseen.  Those,  howe\er,  who  accept  his  words  will  find 
them  the  channel  of  new  spiritual  life.  Jesus  is  not  sur- 
prised at  unbelief  among  his  followers;  he  knew  there  was 
a  traitor  even  in  the  circle  of  his  closest  friends. 

"Upon  this  many  of  his  discijiles  went  back,  and  walked 
no  more  willi  him."  They  were  disaj)pointed  that  he  was 
not  a  political  leader,  they  were  unable  to  appreciate 
his  spiritual  teachings.     There  were  some,  howexer,  who 


John  6:  60-71     THE   PUBLIC   MINISTRY  67 

trusted  him.  "Jesus  said  therefore  unto  the  twelve, 
Would  ye  also  go  away?  Simon  Peter  answered  him, 
Lord,  to  whom  shall  we  go?  thou  hast  the  words  of  eternal 
life.  And  we  have  believed  and  know  that  thou  art  the 
Holy  One  of  God."  There  are  men  to-day  who  are  trou- 
bled by  the  truths  concerning  the  divine  Person  and 
atoning  death  of  Christ,  and  the  need  of  faith  in  him. 
When  these  truths  are  pressed,  they  are  ready  to  turn 
away.  There  are  also  those  like  Peter,  however,  who  have 
believed  the  words  of  Christ,  and  have  found  in  him  such 
satisfaction  of  soul,  that  they  feel  that  there  is  none 
other  to  whom  they  can  go,  none  other  whom  they 
desire.  The  claims  of  Christ  are  still  tests  of  faith.  They 
are  still  producing  crises  in  the  lives  of  his  followers. 
They  are  dividing  the  false  from  the  true.  They  cause 
many  who  have  been  nominal  Christians  to  turn  back 
from  him;  they  give  occasion  to  true  believers  to  confess 
joyfully  their  satisfaction  and  their  triumphant  faith. 


68  REVELATION   TO   WORLD      John  7:  1-13 


(3)  The  Continuation  of  the  Conflict  in  Jerusalem. 
Chs.  7,  8 

(a)  The  Witness  at  the  Feast  of  Tabernacles.      Ch.  7 
Jesus  the  Riven  Rock 


Before  the  Feast.     \'s.  1-13 

1  And  after  these  things  Jesus  walked  in  Galilee:  for  he 
would  not  walk  in  Judaea,  because  the  Jews  sought  to 
kUl  him.  2  Now  the  feast  of  the  Jews,  the  feast  of  taber- 
nacles, was  at  hand.  3  His  brethren  therefore  said  unto  him, 
Depart  hence,  and  go  into  Judaea,  that  thy  disciples  also  may 
behold  thy  works  which  thou  doest.  4  For  no  man  doeth 
anything  in  secret,  and  himself  seeketh  to  be  known  openly. 
If  thou  doest  these  things,  manifest  thyself  to  the  world. 
5  For  even  his  brethren  did  not  believe  on  him.  6  Jesus 
therefore  saith  unto  them.  My  time  is  not  yet  come;  but 
your  time  is  always  ready.  7  The  world  cannot  hate  you;  but 
me  it  hateth,  because  I  testify  of  it,  that  its  works  are  evil. 
8  Go  ye  up  unto  the  feast:  I  go  not  up  unto  this  feast;  be- 
cause my  time  is  not  yet  fulfilled.  9  And  having  said  these 
things  unto  them,  he  abode  still  in  Galilee. 

10  But  when  his  brethren  were  gone  up  unto  the  feast, 
then  went  he  also  up,  not  publicly,  but  as  it  were  in  secret. 
11  The  Jews  therefore  sought  him  at  the  feast,  and  said, 
Wliere  is  he?  12  And  there  was  much  murmuring  among 
the  multitudes  concerning  him:  some  said,  He  is  a  good  man; 
others  said,  Not  so,  but  he  leadeth  the  multitude  astray. 
13  Yet  no  man  spake  openly  of  him  for  fear  of  the  Jews. 

In  weighing  the  evidence  for  the  deity  of  Christ  as 
presented  by  John,  we  should  not  fail  to  include  the 
divine  knowledge  of  the  future  which  our  Lord  was 
shown  to  possess.  He  knew  beforehand  exactly  the  time 
and  nature  of  his  death, -and  frequently  referred  to  the 
"hour"  which  was  to  come.  It  is  this  fact  which  ex- 
plains the  conversation  between  Jesus  and  his  brothers, 
shortly  before  the  feast  of  tabernacles.  During  the  six 
months  following  the  passo\er,  when  the  crisis  of  un- 
belief   had    occurred,  Jesus    continued    his   ministry   in 


John  7:  1-13       THE   PUBLIC   MINISTRY  69 

Galilee.  i\.s  another  great  national  festival  approached, 
his  brothers  urged  him  to  go  to  Jerusalem  and  to  declare 
boldly  and  publicly  that  he  was  the  Messiah.  They  had 
no  real  faith  in  him;  but  they  wished  to  have  his  claims 
tested,  and  if  they  were  true,  to  have  Jesus  receive  national 
recognition.  "Jesus  therefore  saith  unto  them.  My  time 
is  not  yet  come;  but  your  time  is  always  ready.  The 
world  cannot  hate  you;  but  me  it  hateth,  because  I 
testify  of  it,  that  its  works  are  evil  .  .  .  But  when  his 
brethren  were  gone  up  unto  the  feast,  then  went  he  also  up, 
not  publicly,  but  as  it  were  in  secret."  There  was  no 
deception  here,  no  inconsistency,  not  even  a  sudden  change 
of  mind.  Jesus  knew  that  the  time  had  not  come  for  his 
final  public  manifestation  to  Israel.  It  was  not  at  a  feast 
of  tabernacles  that  he  was  to  die,  but  at  a  passover,  as  the 
paschal  Lamb  who  would  take  away  the  sin  of  the  world. 
His  earthly  ministry  was  not  yet  finished.  He  did  not  wish 
to  precipitate  the  crisis.  The  hour  for  the  final  tragedy 
and  triumph  had  not  struck.  This  is  what  Jesus  meant 
when  he  said  that  his  time  was  "not  yet  come."  He  would 
not  go  up  to  the  feast  in  the  manner  and  for  the  purpose 
suggested  by  his  brethren.  He  went  up  "not  publicly, 
but  as  it  were  in  secret." 

There  was  a  deep  significance  in  the  words  "Your  time 
is  always  ready."  Jesus  intimated  that  they  were  so  far 
in  harmony  with  the  spirit  and  practices  of  the  world  that 
they  had  nothing  to  fear  from  the  world,  but  he  had  in- 
curred its  hatred  by  his  witness  against  its  sin.  Should 
not  the  followers  of  Christ  ask  themselves  the  question 
whether  their  aims  and  temper  and  conduct  are  more 
calculated  to  grieve  their  Master  or  to  arouse  the  enmity 
of  an  unbelieving  world? 

The  brothers  of  Jesus,  however,  are  not  the  only  ones  who 
are  concerned  about  his  attendance  at  the  feast.  He  has 
become  a  character  of  national  interest.  His  claims  can- 
not be  disregarded.  The  rulers  are  watching  for  his 
appearance,  and  the  multitudes  are  divided  in  their  opin- 
ions of  him,  some  declaring  him  to  be  a  "good  man," 
others  that  "he  leadeth  the  multitude  astray."  So  men 
to-day  are  compelled  to  face  the  claims  of  Christ.     These 


70  REVELATION   TO  WORLD    John  7: 14-32 

cannot  be  put  aside.  They  sustain  a  vital  and  personal 
relation  to  every  immortal  soul.  There  can  be  but  two 
possible  judgments  passed:  either  Jesus  was  a  good  man  or 
an  impostor;  but  he  could  not  have  been  "good"  unless  he 
was  the  divine  Son  of  God,  for  such  he  claimed  to  be. 

During  the  Feast.     Vs.  14-36 

14  But  when  it  was  now  the  midst  of  the  feast  Jesus  went 
up  into  the  temple,  and  taught.  15  The  Jews  therefore  mar- 
velled, saying.  How  knoweth  this  man  letters,  having  never 
learned?  16  Jesus  therefore  answered  them,  and  said, 
My  teaching  is  not  mine,  but  his  that  sent  me.  17  If  any 
man  willeth  to  do  his  will,  he  shall  know  of  the  teaching, 
whether  it  is  of  God,  or  whether  I  speak  from  myself.  18 
He  that  speaketh  from  himself  seeketh  his  own  glory:  but 
he  that  seeketh  the  glory  of  him  that  sent  him,  the  same  is 
true,  and  no  unrighteousness  is  in  him.  19  Did  not  Moses 
give  you  the  law,  and  yet  none  of  you  doeth  the  law?  Why 
seek  ye  to  kill  me?  20  The  multitude  answered.  Thou  hast  a 
demon:  who  seeketh  to  kill  thee?  21  Jesus  answered  and 
said  unto  them,  I  did  one  work,  and  ye  all  marvel  because 
thereof.  22  Moses  hath  given  you  circumcision  (not  that 
it  is  of  Moses,  but  of  the  fathers) ;  and  on  the  sabbath  ye 
circumcise  a  man.  23  If  a  man  receiveth  circumcision  on 
the  sabbath,  that  the  law  of  Moses  may  not  be  broken; 
are  ye  wroth  with  me,  because  I  made  a  man  every  whit 
whole  on  the  sabbath?  24  Judge  not  according  to  appear- 
ance, but  judge  righteous  judgment. 

25  Some  therefore  of  them  of  Jerusalem  said,  Is  not  this  he 
whom  they  seek  to  kill?  26  And  lo,  he  speaketh  openly,  and 
they  say  nothing  unto  him.  Can  it  be  that  the  rulers  indeed 
know  that  this  is  the  Christ?  27  Howbeit  we  know  this  man 
whence  he  is:  but  when  the  Christ  cometh,  no  one  knoweth 
whence  he  is.  28  Jesus  therefore  cried  in  the  temple,  teach- 
ing and  saying.  Ye  both  know  me,  and  know  whence  I  am; 
and  I  am  not  come  of  myself,  but  he  that  sent  me  is  true, 
whom  ye  know  not.  29  I  know  him ;  because  I  am  from  him, 
and  he  sent  me.  30  They  sought  therefore  to  take  him: 
and  no  man  laid  his  hand  on  him,  because  his  hour  was  not 
yet  come.  31  But  of  the  multitude  many  believed  on  him; 
and  they  said,  When  the  Christ  shall  come,  will  he  do  more 
signs  than  those  which  this  man  hath  done?  32  The  Phar- 
isees heard  the  multitude  murmuring  these  things  concerning 


John  7:  33-36    THE   PUBLIC   MINISTRY  71 

him;  and  the  chief  priests  and  the  Pharisees  sent  officers  to 
take  him.  33  Jesus  therefore  said,  Yet  a  little  while  am  I 
with  you,  and  I  go  unto  him  that  sent  me.  34  Ye  shall  seek 
me,  and  shall  not  find  me :  and  where  I  am,  ye  cannot  come. 
35  The  Jews  therefore  said  among  themselves.  Whither  will 
this  man  go  that  we  shall  not  find  him?  will  he  go  unto  the 
Dispersion  among  the  Greeks,  and  teach  the  Greeks?  36 
What  is  this  word  that  he  said.  Ye  shall  seek  me,  and  shall 
not  find  me ;  and  where  I  am,  ye  cannot  come? 

During  the  feast,  Jesus  appears  and  teaches  pub- 
licly in  the  Temple.  He  there  intimates  how  serious  a 
judgment  one  who  rejects  his  claims  pronounces  upon 
himself.  The  rulers  wonder  at  the  depth  of  meaning 
which  is  being  drawn  from  the  Scriptures  by  Jesus,  a  man 
who  has  never  attended  their  schools.  He  replies:  "My 
teaching  is  not  mine,  But  his  that  sent  me.  If  any  man 
willeth  to  do  his  will,  he  shall  know  of  the  teaching,  whether 
it  is  of  God,  or  whether  I  speak  from  myself."  That  is  to 
say,  as  his  teaching  and  claims  are  of  divine  origin  they 
will  be  accepted  as  such  b}^  all  who  are  in  sympathy  with 
the  divine  will.  Faith  has  more  to  do  with  the  moral  than 
the  intellectual  faculties;  it  is  more  a  question  of  spiritual 
sympathy  than  of  external  evidence.  One  who  is  eager 
to  do  the  will  of  God  cannot  fail  to  yield  himself  to  the 
Son  of  God,  when  he  has  been  clearly  revealed  in  all  his 
matchless  holiness  and  grace. 

Jesus  proceeds  to  defend  his  conduct.  The  only  charge 
ever  preferred  against  him  has  been  that,  of  breaking  the 
Sabbath,  in  his  cure  of  the  sick  man  at  Bethesda.  He 
replies  by  showing  that  the  Mosaic  legislation  itself  justi- 
fies this  reputed  breach  of  the  law.  It  allows  to  be  per- 
formed, upon  the  Sabbath,  a  rite  which  is  related  to 
health  and  symbolic  of  holiness;  can  it  be  wrong  then  that 
Jesus  "made  a  man  every  whit  whole  on  the  sabbath?" 
Jesus  warns  the  Jews  against  such  foolish  and  superficial 
judgments;  but  it  is  to  be  noted  that  he  here  makes  a 
specific  claim  of  sinlessness.  Has  any  other  man  been 
able  successfully  to  defend  such  a  claim,  in  the  light  of  the 
demands  of  the  law  of  Moses,  or  in  the  court  of  conscience? 
As  the  multitudes  begin  to  question   whether  Jesus   Is 


72  REVELATION   TO   WORLD    John  7:37-48 

really  the  Messiah,  they  are  puzzled  In-  the  fact  that  they 
know  his  parents  and  home  and  early  life,  whereas  the 
coming  of  the  Messiah  was  supposed  b\-  them  to  be  shrouded 
in  nnstery.  Jesus  publicly  and  solemnly  declares  that 
the  knowledge  they  possess  is  only  superficial;  his  true  ori- 
gin is  from  God  and  from  heaven,  and  thither  he  is  soon  to 
return;  he  is  to  go  away,  and  they  shall  not  be  able  to 
find  him.  Little  did  they  understand  his  words  which 
seem  so  clear  to  us  as  we  read  them;  but  do  they  contain 
for  us  no  serious  message? 

Is  it  not  true  that  men  reject  Christ  on  some  such  trivial 
grounds,  or  because  of  some  such  superficial  reasoning? 
They  know  this  or  that,  and  have  conjectured  some  third 
thing;  but  what  did  Jesus  really  do  and  say,  what  was  his 
life,  what  were  his  claims?  Is  it  not  only  "a  little  while," 
also,  that  we  have  opportunity  to  accept  him;  is  the  time 
not  fleeting,  and  will  there  possibly  be  regrets  and  remorse, 
when  he  has  gone,  or  the  day  is  done,  and  we  no  longer 
have  opportunity  to  receive  and  follow  him? 

The  Last  Day  of  the  Feast.     Vs.  37-52 

37  Now  on  the  last  day,  the  great  day  of  the  feast,  Jesus 
stood  and  cried,  saying,  If  any  man  thirst,  let  him  come  unto 
me  and  drink.  38  He  that  believeth  on  me,  as  the  scripture 
hath  said,  from  within  him  shall  flow  rivers  of  living  water. 
39  But  this  spake  he  of  the  Spirit,  which  they  that  beUeved 
on  him  were  to  receive:  for  the  Spirit  was  not  yet  given; 
because  Jesus  was  not  yet  glorified.  40  Some  of  the  multi- 
tude therefore,  when  they  heard  these  words,  said.  This  is  of 
a  truth  the  prophet.  41  Others  said,  This  is  the  Christ. 
But  some  said,  What,  doth  the  Christ  come  out  of  Galilee? 
42  Hath  not  the  scripture  said  that  the  Christ  cometh  of  the 
seed  of  David,  and  from  Bethlehem,  the  village  where  David 
was?  43  So  there  arose  a  division  in  the  multitude  because 
of  him.  44  And  some  of  them  would  have  taken  him;  but 
no  man  laid  hands  on  him. 

45  The  officers  therefore  came  to  the  chief  priests  and 
Pharisees;  and  they  said  unto  them.  Why  did  ye  not  bring 
him?  46  The  officers  answered,  Never  man  so  spake.  47 
The  Pharisees  therefore  answered  them.  Are  ye  also  led 
astray?     48  Hath  any  of  the  rulers  believed  on  him,  or  of  the 


John  7:  49-52     THE   PUBLIC   MINISTRY  73 

Pharisees?  49  But  this  multitude  that  knoweth  not  the  law 
are  accursed.  50  Nicodemus  saith  unto  them  (he  that 
came  to  him  before,  being  one  of  them),  51  Doth  our  law 
judge  a  man,  except  it  first  hear  from  himself  and  know  what 
he  doeth?  52  They  answered  and  said  unto  him.  Art 
thou  also  of  Galilee?  Search,  and  see  that  out  of  Galilee 
ariseth  no  prophet. 

On  the  last  day  of  the  feast,  Jesus  made  his  supreme 
claim,  and  gave  the  climax  of  his  teaching  relative  to  the 
life  which  would  result  from  faith  in  him. 

He  declared  that  he  fulfilled  in  his  own  Person  all  the 
great  realities  symbolized  by  the  feast,  and  that  his  follow- 
ers would  realize  all  typified  blessedness  and  joy.  Taber- 
nacles commemorated  the  wilderness  life  of  ancient 
Israel,  and,  as  the  harvest  festival,  celebrated  also  the  good- 
ness of  God.  The  people  dwelt  in  booths,  and  the  chief 
rites  of  the  eight  days  of  the  feast  called  to  mind  the  mi- 
raculous blessings  of  Israel's  pilgrim  journey.  Every 
morning  a  libation  made  in  the  Temple  called  to  mind  the 
water  which  Moses  had  brought  forth  from  the  riven 
rock.  This  libation  was  of  water  brought  in  a  golden 
pitcher  from  the  pool  of  Siloam  and  poured  out  in  the 
Temple,  amidst  the  sounding  of  trumpets  and  the  shout- 
ing of  the  rejoicing  multitudes.  It  is  quite  probable  that 
upon  the  last  day  of  the  feast,  the  eighth  day,  "the  great 
day,"  this  rite  was  omitted,  either  to  suggest  the  blessed- 
ness of  Israel  when  the  people  had  entered  the  land  of 
promise,  or  to  indicate  the  thirst  for  the  greater  spiritual 
blessings  of  which  the  prophets  had  sung  and  which  had 
not  yet  been  realized.  Surely  Jesus  saw  in  those  multi- 
tudes, and  in  the  weary  throngs  they  represented,  who  were 
making  their  pilgrimages  through  all  ages  and  lands,  count- 
less souls  who  were  thirsting  and  fainting  and  distressed. 
They  were  in  his  mind  when  he  stood  and  cried:  "If  any 
man  thirst,  let  him  come  unto  me  and  drink.  He  that 
believeth  on  me,  as  the  scripture  hath  said,  from  within 
him  shall  flow  rivers  of  living  water."  Jesus  was  claim- 
ing that  he  was  to  be  for  all  the  weary,  unsatisfied,  thirsty 
world,  what  the  riven  rock  had  been  for  Israel  of  old. 
No  greater  claim  could  be  made,  nor  under  more  impressive 


74  REVELATION    TO   WORLD  John  7  :  37-52 

circumstances.  \vi  Jesus  adds  a  i^romise  of  the  blessed- 
ness which  would  belcmg  to  his  followers  more  marxelous 
than  any  which  had  hitherto  fallen  from  his  lips.  Those 
who  were  satisfied  by  him  would  become  themselves 
sources  of  spiritual  blessing,  channels  of  spiritual  life. 
His  truth,  his  grace,  his  saving  power,  would  How  through 
them  for  the  saving  and  satisfying  of  other  souls.  Their 
influence  would  not  be  meager  and  restricted,  but  like 
"rivers  of  li\ing  water." 

The  fulfillment  of  this  promise  would  not  be  until  Jesus 
had  been  "glorified"  in  death,  resurrection,  and  ascension. 
Then,  when  he  had  been  revealed  in  his  true  character  as 
the  di^■ine  Son  of  God,  as  the  Saviour  of  the  world,  then 
his  Spirit  would  come  in  Pentecostal  power  upon  all  those 
who  put  their  trust  in  him. 

Such  claims  and  promises  were  variously  received. 
It  is  e\er  so.  This  is  a  chai)ter  in  which,  as  is  always  true 
in  John,  we  not  only  read  of  testimony  to  the  divine  Person 
of  Christ  and  of  promises  of  new  life  to  his  followers,  but 
of  the  development  of  faith  and  unbelief.  The  same  testi- 
mony produces  contrasted  effects  in  different  persons. 
The  chapter  opened  with  a  statement  of  the  unbelief  of  the 
men  who  for  long  years  had  been  in  the  household  of  Jesus; 
and  now  we  read  that,  after  the  matchless  claim  of  Christ 
and  his  promise  of  "living  water,"  there  was  a  division  in 
the  multitude  because  of  him.  Yet  the  most  striking 
contrast  is  that  with  which  the  chapter  closes.  Ofticers 
have  been  sent  to  arrest  Jesus;  they  return  to  the  council 
of  rulers  confessing  that  "Never  man  so  spake."  The 
Pharisees  rebuke  them  in  bitter  scorn  and  assert  that  only 
hopeless  ignorance  can  accept  the  claims  of  Jesus.  One  of 
their  number  however,  Nicodemus,  he  that  came  to  Jesus 
by  night,  declares  that  their  law,  for  ignorance  of  which 
they  are  despising  the  common  i)eople,  rebukes  them  for 
condemning  Jesus  without  granting  him  a  just  hearing. 
His  defense  is  weak  and  lacking  in  moral  courage,  but  it 
springs  from  growing  faith. 

The  multitudes  alwa\-s  hear  Christ  willingly.  Where 
there  is  no  pride  of  intellect,  there  his  words  are  welcomed, 
there  his  promises  are  gladly  received.     The  enemies  of 


John  7:53 to8:li     THE  PUBLIC  MINISTRY  75 

Christ  have  usually  acted  without  reason  toward  him,  sel- 
dom allowing  him  fairly  to  present  his  claims;  they  have 
great  knowledge  of  "law,"  and  human  wisdom,  but  do  not 
honestly  face  his  words  and  works.  Nicodemus  is  facing 
the  light;  he  is  seeking  for  the  truth;  he  is  of  a  timid 
temperament;  he  will  miss  his  truest  joy;  but  we  shall 
find  him  at  last  a  disciple,  bringing  his  hundredweight  of 
spices  to  the  tomb  to  show  his  devotion  to  the  Lord 
he  really  loved. 


(b)  Jesus  and  the  Sinful  Woman.      Chs.  7  :  53 
to  8  :  11 

53  [And  they  went  every  man  unto  his  own  house: 
1  but  Jesus  went  unto  the  mount  of  Olives.  2  And  early 
in  the  morning  he  came  again  into  the  temple,  and  all  the 
people  came  unto  him;  and  he  sat  down,  and  taught  them. 
3  And  the  scribes  and  the  Pharisees  bring  a  woman  taken  in 
adultery;  and  having  set  her  in  the  midst,  4  they  say  unto 
him,  Teacher,  this  woman  hath  been  taken  in  adultery,  in 
the  very  act.  5  Now  in  the  law  Moses  commanded  us  to 
stone  such:  what  then  sayest  thou  of  her?  6  And  this  they 
said,  trying  him,  that  they  might  have  whereof  to  accuse  him. 
But  Jesus  stooped  down,  and  with  his  finger  wrote  on  the 
ground.  7  But  when  they  continued  asking  him,  he  lifted 
up  himself,  and  said  unto  them,  He  that  is  without  sin 
among  you,  let  him  first  cast  a  stone  at  her.  8  And  again 
he  stooped  down,  and  with  his  finger  wrote  on  the  ground. 
9  And  they,  when  they  heard  it,  went  out  one  by  one,  begin- 
ning from  the  eldest,  even  unto  the  last:  and  Jesus  was  left 
alone,  and  the  woman,  where  she  was,  in  the  midst.  10  And 
Jesus  lifted  up  himself,  and  said  unto  her,  Woman,  where  are 
they?  did  no  man  condemn  thee?  1 1  And  she  said.  No  man, 
Lord.  And  Jesus  said.  Neither  do  I  condemn  thee:  go  thy 
way;  from  henceforth  sin  no  more.] 

This  disputed  passage  is  probably  a  true  apostolic 
tradition  introduced  by  some  later  editor  of  the  Gospel, 
but  it  is  so  characterized  by  "the  wisdom,  holiness,  and 
goodness  of  him  to  whom  it  is  attributed,  that  it  could  no 
more  have  been  invented  than  any  other  feature  in  the 
inimitable  Life  of  Christ." 


76  REVELATION  TO  WORLD     John  7:53  to8:ll 

The  motive  of  the  Pharisees  is  not  love  for  God,  or 
zeal  for  righteousness,  or  a  passion  for  purity  and  holiness, 
or  indignation  against  sin,  but  wholly  the  desire  to  entangle 
Jesus  and  to  secure  from  him  some  word  or  utterance  which 
may  lead  to  his  arrest  and  condemnation  and  death.  It 
is  worthy  of  notice  that  the  desire  which  men  often  feel 
for  the  punishment  of  offenders  can  be  traced  to  motives 
which  are  discreditable,  if  they  could  be  truly  revealed. 
The  religion  of  some  men  seems  to  consist  in  hatred 
of  their  fellows,  or  in  a  passion  for  the  punishment  of 
others. 

The  employment  of  such  means  as  the  Pharisees  used 
to  entrap  Jesus  is  a  pitiful  reflection  upon  their  character. 
That  they  should  be  willing  to  form  a  plot  so  distressing 
and  repulsive,  shows  that  they  were  ready  to  stoop  to 
any  measure  in  order  to  accomplish  their  desired  end. 
We  find  that  the  character  of  men  is  often  revealed  by  the 
instruments  which  they  employ  to  secure  their  pur- 
poses. 

The  aim  of  the  Pharisees  was  to  place  Jesus  in  a  dilemma. 
Should  he  acquit  the  woman,  he  would  then  oppose  the  law 
of  Moses.  Lev.  20:10;  Deut.  22:22-24.  Should  he 
condemn  the  woman  to  death,  he  would  then  encroach 
upon  the  power  and  authority  of  the  Roman  state,  John 
18  :  28-31;  for  the  Romans  had  taken  from  the  Jews  the 
power  of  inflicting  capital  punishment.  The  dilemma  is 
similar  to  that  suggested  by  the  question  as  to  whether 
or  not  it  was  right  to  give  tribute  to  Caesar.  In  this  par- 
ticular case,  the  attempt  was  to  make  Christ  act  contrary 
to  either  the  ecclesiastical  or  the  civil  law. 

The  reply  of  Jesus  is  a  revelation  of  his  divine  wisdom 
and  grace.  At  first  he  hesitates  to  speak.  He  stoops  and 
writes  upon  the  ground.  Just  what  he  wrote  is  merely  a 
matter  of  conjecture.  His  hesitation  may  have  been  due 
to  the  shame  which  he  felt,  not  only  for  the  woman  but 
for  her  accusers.  Some,  on  the  other  hand,  have  thought 
that  he  wrote,  as  suggested  by  a  verse  from  Jeremiah,  the 
word  "Apostate,"  intimating  how  far  from  God  were  the 
very  men  who  clainu-d  to  be  acting  in  the  place  of  God  and 
in  his  service.     Others  have  thought  that  Jesus  wrote  the 


John7:53to8:ll     THE  PUBLIC  MINISTRY  77 

words  which  he  uttered:  "He  that  is  without  sin  among 
you,  let  him  first  cast  a  stone."  By  this  utterance,  Jesus 
lifted  the  question  out  of  the  sphere  of  mere  legal  technicali- 
ties into  the  realm  of  moral  realities.  He  showed  himself 
to  be  qualified  to  judge  rightfully  all  men;  he  silenced  and 
convicted  and  condemned  his  enemies.  If  these  Phari- 
sees were  to  be  self-appointed  executors  of  divine  Justice, 
then  they  should  be  like  God  in  the  purity  of  their  lives. 
They  may  not  have  been  guilty  of  the  particular  sin  in 
question,  although  possibly  our  Lord  referred  to  the  fact 
that  impure  thoughts  are  sinful  as  well  as  impure  deeds; 
but  they  were  guilty  of  sin.  Jesus  does  not  here  call  in 
question  the  right  of  human  governments  to  inflict  penal- 
ties upon  offenders,  but  he  teaches  that  men  who  wish  to 
assume  for  themselves  the  function  of  official  judges  must 
themselves  be  pure.  Evidently  no  one  of  that  group  felt 
morally  qualified,  when  tested  by  the  standard  Jesus 
proposed.  He  thus  upheld  the  law  of  Moses,  but  he  con- 
victed the  proud  accusers  of  being  themselves  worthy  of 
condemnation. 

The  defeat  was  most  manifest;  the  Pharisees  withdrew. 
They  were  led  by  the  older  men,  who  evidently  had  formed 
the  plan,  and  were  followed  by  the  younger,  even  to  the 
last.  The  fact  that  they  did  not  take  the  woman  to  the 
lawful  judges  suggests  not  only  their  defeat,  but  the  malice 
of  their  design. 

In  the  word  of  Jesus  to  the  sinful  woman,  he  practically 
made  for  himself,  a  claim  of  sinlessness.  He  implied  that 
he  could  have  pronounced  the  sentence  which  the  Phari- 
sees feared  to  pronounce;  he  could  have  condemned.  He 
did  not  pronounce  the  sentence,  neither  did  he  acquit  the 
woman  of  guilt.  He  did  not  speak  the  word  of  pardon, 
for  she  had  not  come  to  him  in  penitence  and  in  faith,  as 
had  the  woman  whose  story  is  given  in  Luke  7  :  37-50. 
He  merely  warned  the  woman,  and  gave  her  time  to  repent 
and  believe.  His  word,  however,  was  full  of  encourage- 
ment, and  we  cannot  but  conclude  that  she  must  have  gone 
away  to  a  new  and  better  life. 

His  followers  also,  have  learned  anew  the  lesson :  "Judge 
not,  that  ye  be  not  judged." 


REVELATION  TO  WORLD    John  8:  12-21 

(c)  The  Crisis  of  Belief  in  Jerusalem.     Cli.  8  :  12-59 
The  Claim  and  the  Testimony 


The  Witness.     Vs.  12-20 

12  Again  therefore  Jesus  spake  unto  them,  saying,  I  am  the 
light  of  the  world :  he  that  followeth  me  shall  not  walk  in  the 
darkness,  but  shall  have  the  light  of  life.  13  The  Pharisees 
therefore  said  unto  him.  Thou  bearest  witness  of  thyself; 
thy  witness  is  not  true.  14  Jesus  answered  and  said  unto 
them.  Even  if  I  bear  witness  of  myself,  my  witness  is  true; 
for  I  know  whence  I  came,  and  whither  I  go ;  but  ye  know  not 
whence  I  come,  or  whither  I  go.  15  Ye  judge  after  the  flesh; 
I  judge  no  man.  16  Yea  and  if  I  judge,  my  judgment  is 
true;  for  I  am  not  alone,  but  I  and  the  Father  that  sent  me. 
17  Yea  and  in  your  law  it  is  written,  that  the  witness  of  two 
men  is  true.  18  1  am  he  that  beareth  witness  of  myself,  and 
the  Father  that  sent  me  beareth  witness  of  me.  19  They 
said  therefore  unto  him,  Where  is  thy  Father?  Jesus 
answered,  Ye  know  neither  me,  nor  my  Father:  if  ye  knew 
me,  ye  would  know  my  Father  also.  20  These  words  spake 
he  in  the  treasury,  as  he  taught  in  the  temple:  and  no  man 
took  him;   because  his  hour  was  not  yet  come. 

Here  Jesus  compares  himself  with  the  cloud  of  glory 
which  had  led  the  children  of  Israel  through  the  wilder- 
ness. The  memory  of  this  cloud  was  brought  to  the 
minds  of  the  Jews  at  the  feast  of  tabernacles  by  the 
illumination  of  the  Temj)le  and  of  the  city.  Jesus  had 
already  compared  himself  with  the  riven  rock;  now  he 
declares  himself  to  be  the  true  Pillar  of  fire.  He  claims 
that  he  is  able  to  guide  and  to  give  light  to  his  followers. 

The  foolish  objection  of  the  Pharisees  is,  that  in  a  law 
court  it  is  necessary  to  ha\^e  two  witnesses,  and  that 
Jesus'  witness  is  not  true  because  he  speaks  of  and  for 
himself.  Jesus  replies  that  his  Father  bears  testimony 
both  by  the  written  word  and  especially  by  the  works 
which  Jesus  himself  performs. 

The  Warning.     Vs.  21-30 

21  He  said  therefore  again  unto  them,  I  go  away,  and  ye 
shall  seek  me,  and  shall  die  in  your  sin:  whither  I  go,  ye  can- 


John  8:  22-39     THE   PUBLIC   MINISTRY  79 

not  come.  22  The  Jews  therefore  said,  Will  he  kill  himself, 
that  he  saith.  Whither  I  go,  ye  cannot  come?  23  And  he  said 
unto  them.  Ye  are  from  beneath ;  I  am  from  above :  ye  are  of 
this  world;  I  am  not  of  this  world.  24  I  said  therefore  unto 
you,  that  ye  shall  die  in  your  sins :  for  except  ye  believe  that  I 
am  he,  ye  shall  die  in  your  sins.  25  They  said  therefore  unto 
him,  wlio  art  thou?  Jesus  said  unto  them,  Even  that  which 
I  have  also  spoken  unto  you  from  the  beginning.  26  I  have 
many  things  to  speak  and  to  judge  concerning  j'^ou:  howbeit 
he  that  sent  me  is  true;  and  the  things  which  I  heard  from 
him,  these  speak  I  unto  the  world.  27  They  perceived  not 
that  he  spake  to  them  of  the  Father.  28  Jesus  therefore 
said.  When  ye  have  lifted  up  the  Son  of  man,  then  shall  ye 
know  that  I  am  he,  and  that  1  do  nothing  of  myself,  but  as  the 
Father  taught  me,  I  speak  these  things.  29  And  he  that  sent 
me  is  with  me;  he  hath  not  left  me  alone;  for  I  do  always 
the  things  that  are  pleasing  to  him.  30  As  he  spake  these 
things,  many  believed  on  him. 

Jesus  solemnly  declares  that  if  the  Jews  do  not  believe 
upon  him  they  will  die  in  their  sins,  that  is  to  say,  in  the 
state  of  inward  depravity  in  which  death  would  overtake 
them  and  from  which  he  might  have  deli^^ered  them. 
Heaven  will  be  closed  against  them,  and  only  perdition 
can  await  them.  Jesus  further  shows  that  sin  is  the 
alienation  of  the  heart  from  God. 

Moral  Freedom  and  Divine  Sonship.     Vs.  31-59 

31  Jesus  therefore  said  to  those  Jews  that  had  believed 
him,  If  ye  abide  in  my  word,  then  are  ye  truly  my  disciples; 
32  and  ye  shall  know  the  truth,  and  the  truth  shall  make  you 
free.  33  They  answered  unto  him.  We  are  Abraham's  seed, 
and  have  never  yet  been  in  bondage  to  any  man:  how  sayest 
thou.  Ye  shall  be  made  free?  34  Jesus  answered  them, 
Verily,  verily,  I  say  unto  you.  Every  one  that  committeth  sin 
is  the  bondservant  of  sin.  35  And  the  bondservant  abideth 
not  in  the  house  for  ever:  the  son  abideth  for  ever.  36  If 
therefore  the  Son  shall  make  you  free,  ye  shall  be  free  in- 
deed. 37  I  know  that  ye  are  Abraham's  seed ;  yet  ye  seek  to 
kill  me,  because  my  word  hath  not  free  course  in  you.  38  I 
speak  the  things  which  I  have  seen  with  my  Father:  and  ye 
also  do  the  things  which  ye  heard  from  your  father.  39  They 
answered  and  said  unto  him,  Our  father  is  Abraham.     Jesus 


80  REVELATION  TO  WORLD    John  8:  40-59 

saith  unto  them,  If  ye  were  Abraham's  children,  ye  would  do 
the  works  of  Abraham.  40  But  now  ye  seek  to  kill  me,  a 
man  that  hath  told  you  the  truth,  which  I  heard  from  God: 
this  did  not  Abraham.  41  Ye  do  the  works  of  your  father. 
They  said  unto  him.  We  were  not  bom  of  fornication;  we 
have  one  Father,  even  God.  42  Jesus  said  unto  them,  If 
God  were  your  Father,  ye  would  love  me:  for  I  came  forth 
and  am  come  from  God;  for  neither  have  I  come  of  myself, 
but  he  sent  me.  43  Why  do  ye  not  understand  my  speech? 
Even  because  ye  cannot  hear  my  word.  44  Ye  are  of  your 
father  the  devil,  and  the  lusts  of  your  father  it  is  your  will  to  do. 
He  was  a  murderer  from  the  beginning,  and  standeth  not  in 
the  truth,  because  there  is  no  truth  in  him.  When  he  speak- 
eth  a  lie,  he  speaketh  of  his  own:  for  he  is  a  liar,  and  the 
father  thereof.  45  But  because  I  say  the  truth,  ye  believe 
me  not.  46  Which  of  you  convicteth  me  of  sin?  If  I  say 
truth,  why  do  ye  not  believe  me?  47  He  that  is  of  God  hear- 
eth  the  words  of  God:  for  this  cause  ye  hear  them  not,  because 
ye  are  not  of  God.  48  The  Jews  answered  and  said  unto  him, 
Say  we  not  well  that  thou  art  a  Samaritan,  and  hast  a  d-emon? 
49  Jesus  answered,  I  have  not  a  demon;  but  I  honor  my 
Father,  and  ye  dishonor  me.  50  But  I  seek  not  mine  own 
glory:  there  is  one  that  seeketh  and  judgeth.  51  Verily, 
verily,  I  say  unto  you.  If  a  man  keep  my  word,  he  shall  never 
see  death.  52  The  Jews  said  unto  him.  Now  we  know  that 
thou  hast  a  demon.  Abraham  died,  and  the  prophets; 
and  thou  sayest.  If  a  man  keep  my  word,  he  shall  never  taste 
of  death.  53  Art  thou  greater  than  our  father  Abraham,  who 
died?  and  the  prophets  died:  whom  makest  thou  thyself? 
54  Jesus  answered.  If  I  glorify  myself,  my  glory  is  nothing: 
it  is  my  Father  that  glorifieth  me ;  of  whom  ye  say,  that  he  is 
your  God;  55  and  ye  have  not  known  him :  but  I  know  him; 
and  if  I  should  say,  I  know  him  not,  I  shall  be  like  unto  you,  a 
liar:  but  I  know  him,  and  keep  his  word.  56  Your  father 
Abraham  rejoiced  to  see  my  day ;  and  he  saw  it,  and  was  glad. 
57  The  Jews  therefore  said  unto  him.  Thou  art  not  yet  fifty 
years  old,  and  hast  thou  seen  Abraham?  58  Jesus  said  unto 
them.  Verily,  verily,  I  say  unto  you.  Before  Abraham  was  bom, 
I  am.  59  They  took  up  stones  therefore  to  cast  at  him:  but 
Jesus  hid  himself,  and  went  out  of  the  temple. 

To  those  who  were  his  nominal  followers  Jesus  now 
applies  a  test  which  will  show  wliclhcr  or  not  their 
faith  is  real.  "Jesus  therefore  said  to  those  Jews  that 
had  believed  him,  If  ye  abide  in  my  word,  then  are  ye 


John  8:  31-59     THE   PUBLIC   MINISTRY  81 

truly  my  disciples;  and  ye  shall  know  the  truth,  and  the 
truth  shall  make  you  free."  No  passing  emotion,  no 
empty  profession,  constitutes  Christian  discipleship,  but 
a  patient  continuance  in  the  study  and  practice  of  the 
teaching  and  will  of  Christ.  The  result  will  be  a  moral 
freedom  not  otherwise  to  be  obtained. 

His  hearers  are  offended  at  the  implication  that  they  are 
slaves.  In  spite  of  the  political  domination  of  Rome,  their 
consciousness  of  descent  from  Abraham,  their  consequent 
hope  of  a  national  future  in  fulfillment  of  the  promises,  their 
present  enjoyment  of  social  and  personal  freedom,  all 
made  them  sensitive  to  any  implication  of  servitude. 
Jesus  reminds  them  that  yielding  to  sin  results  In  moral 
slavery  but  that  faith  in  him  as  the  Son  of  God  will  secure 
freedom  from  sin  and  the  liberty  of  children  of  God.  He 
insists  that  their  claim  to  be  children  of  Abraham  Is 
futile.  Whatever  the  physical  facts  may  be,  they  lack 
any  real  moral  relationship  to  Abraham,  as  is  evidenced 
by  their  deeds,  and  specially  by  their  desire  to  kill  Jesus. 

If  they  were  the  true  children  of  God  they  would  love 
and  reverence  the  Son  of  God.  Their  hatred  of  him  and 
failure  to  appreciate  his  message  Indicate  that  their  actual 
moral  relationship  Is  with  the  Devil.  His  activities  are 
characterized  by  such  enmity  to  truth  and  murderous  hate 
as  the  Jews  have  been  showing. 

Thus  Jesus  again  declares  that  faith  and  unbelief  are 
less  concerned  with  the  mind  than  with  the  heart;  they 
are  due  to  moral  states  and  sympathies.  'Tf  God  were 
your  Father,  ye  would  love  me:  .  .  .  He  that  is  of  God 
heareth  the  words  of  God." 

Finally,  Jesus  makes  a  marvelous  promise  and  a  startling 
claim.  "Verily,  verily,  I  say  unto  you.  If  a  man  keep  my 
word,  he  shall  never  see  death."  This  is  only  a  negative 
statement  of  the  offer  of  eternal  life  which  Jesus  was  again 
and  again  making  to  his  followers.  The  blessedness  of 
this  experience  would  be  a  present  possession,  and  the 
accident  of  physical  death  would  not  afTect  its  essence; 
and  in  the  resurrection  of  the  body,  this  eternal  life  would 
reach  its  full  fruition. 

When  the  Jews  Interpret  his  words  literally  and  object 


82  REVELATION  TO  WORLD    John  8:  31-59 

that  death  is  a  universal  experience,  Jesus  startles  them  by 
replying  that,  for  him,  life  has  been,  and  ever  will  be,  an 
eternal  state:  "Verily,  verily,  I  say  unto  you.  Before  Abra- 
ham was  born,  I  am."  This  is  a  claim  of  identity  with 
God  in  his  changeless  Being.  No  wonder  that  the  Jews 
"took  up  stones  ...  to  cast  at  him"  as  a  blasphemer. 
Such  he  was,  or  else  he  spoke  the  truth.  The  claims  of 
Jesus  are  unmistakable.  He  was  either  a  deceiver  or  the 
divine  Son  of  God. 


John  9:  1-19       THE  PUBLIC   MIiNISTRY  83 


b.  The  Sixth  ^^Sign" ;  and  the  Formal  Breach  with  the  Reli- 
gious Leaders.     Chs.  9,  10 

(1)  Jesus  and  the  Man  Who  Was  Born  Blind.     Ch.  9 
Jesus  the  Light  of  the  World 


1  And  as  he  passed  by,  he  saw  a  man  blind  from  his 
birth.  2  And  his  disciples  asked  him,  saying,  Rabbi,  who 
sinned,  this  man,  or  his  parents,  that  he  should  be  born 
blind?  3  Jesus  answered,  Neither  did  this  man  sin,  nor  his 
parents:  but  that  the  works  of  God  should  be  made  mani- 
fest in  him.  4  We  must  work  the  works  of  him  that  sent  me, 
while  it  is  day:  the  night  ccmeth,  when  no  man  can  work. 
5  When  I  am  in  the  world,  I  am  the  light  of  the  world.  6 
When  he  had  thus  spoken,  he  spat  on  the  ground,  and  made 
clay  of  the  spittle,  and  anointed  his  eyes  with  the  clay,  7 
and  said  unto  him.  Go,  wash  in  the  pool  of  Siloam  (which 
is  by  interpretation.  Sent).  He  went  away  therefore,  and 
washed,  and  came  seeing.  8  The  neighbors  therefore,  and 
they  that  saw  him  aforetime,  tliat  he  was  a  beggar,  said.  Is 
not  this  he  that  sat  and  begged?  9  Others  said.  It  is  he: 
others  said.  No,  but  he  is  like  him.  He  said,  I  am  he.  10 
They  said  therefore  unto  him.  How  then  were  thine  eyes 
opened?  11  He  answered.  The  man  that  is  called  Jesus 
made  clay,  and  anointed  mine  eyes,  and  said  unto  me.  Go 
to  Siloam,  and  wash:  so  I  went  away  and  washed,  and  I 
received  sight.  12  And  they  said  unto  him,  Where  is  he? 
He  saith,  I  know  not. 

13  They  bring  to  the  Pharisees  him  that  aforetime  was 
blind.  14  Now  it  was  the  sabbath  on  the  day  when  Jesus 
made  the  clay,  and  opened  his  eyes.  15  Again  therefore  the 
Pharisees  also  asked  him  how  he  received  his  sight.  And  he 
said  unto  them,  He  put  clay  upon  mine  eyes,  and  I  washed, 
and  I  see.  16  Some  therefore  of  the  Pharisees  said.  This 
man  is  not  from  God,  because  he  keepeth  not  the  sabbath. 
But  others  said.  How  can  a  man  that  is  a  sinner  do  such  signs? 
And  there  was  a  division  among  them.  17  They  say  there- 
fore unto  the  blind  man  again.  What  sayest  thou  of  him, 
in  that  he  opened  thine  eyes?  And  he  said.  He  is  a  prophet. 
18  The  Jews  therefore  did  not  believe  concerning  him,  that 
he  had  been  blind,  and  had  received  his  sight,  until  they  called 
the  parents  of  him  that  had  received  his  sight,  19  and  asked 


84  REVELATION  TO  WORLD     John  9:  20-41 

them,  saying,  Is  this  your  son,  who  ye  say  was  born  blind? 
how  then  doth  he  now  see?  20  His  parents  answered  and 
said.  We  know  that  this  is  our  son,  and  that  he  was  born 
blind :  21  but  how  he  now  seeth,  we  know  not ;  or  who  opened 
his  eyes,  we  know  not:  ask  him;  he  is  of  age;  he  shall 
speak  for  hhnself.  22  These  things  said  his  parents,  be- 
cause they  feared  the  Jews:  for  the  Jews  had  agreed  already, 
that  if  any  man  should  confess  him  to  be  Christ,  he  should 
be  put  out  of  the  synagogue.  23  Therefore  said  his  parents, 
He  is  of  age;  ask  him.  24  So  they  called  a  second  time 
the  man.  that  was  blind,  and  said  unto  him,  Give  glory  to 
God:  we  know  that  this  man  is  a  sinner.  25  He  therefore 
answered.  Whether  he  is  a  sinner,  I  know  not:  one  thing  I 
know,  that,  whereas  I  was  blind,  now  I  see.  26  They  said 
therefore  unto  him.  What  did  he  to  thee?  how  opened  he 
thine  eyes?  27  He  answered  them,  I  told  you  even  now,  and 
ye  did  not  hear;  wherefore  would  ye  hear  it  again?  would  ye 
also  become  his  disciples?  28  And  they  reviled  him,  and 
said.  Thou  art  his  disciple;  but  we  are  disciples  of  Moses. 
29  We  know  that  God  hath  spoken  unto  Moses:  but  as  for 
this  man,  we  know  not  whence  he  is.  30  The  man  answered 
and  said  unto  them.  Why,  herein  is  tlie  marvel,  that  ye 
know  not  whence  he  is,  and  yet  he  opened  m.ine  eyes.  31  We 
know  that  God  heareth  not  sinners:  but  if  any  man  be  a  wor- 
shipper of  God,  and  do  his  will,  him  he  heareth.  32  Since 
the  world  began  it  was  never  heard  that  any  one  opened  the 
eyes  of  a  man  born  blind.  33  If  this  man  were  not  from 
God,  he  could  do  nothing.  34  They  answered  and  said  unto 
him.  Thou  wast  altogether  bom  in  sins,  and  dost  thou  teach 
us?     And  they  cast  him  out. 

35  Jesus  heard  that  they  had  cast  him  out;  and  finding 
him,  he  said.  Dost  thou  believe  on  the  Son  of  God?  36 
He  answered  and  said.  And  who  is  he.  Lord,  that  I  may 
believe  on  him?  37  Jesus  said  unto  him.  Thou  hast  both 
seen  him,  and  he  it  is  that  speaketh  with  thee.  38  And  he 
said.  Lord,  I  believe.  And  he  worshipped  him.  39  And 
Jesus  said.  For  judgment  came  I  mto  this  world,  that  they 
that  see  not  may  see;  and  that  they  that  see  may  become 
blind.  40  Those  of  the  Pharisees  who  were  with  hun  heard 
these  things,  and  said  unto  him.  Are  we  also  blind?  41  Jesus 
said  unto  them,  If  ye  were  blmd,  ye  would  have  no  sin:  but 
now  ye  say,  We  see:  your  sin  remaineth. 

This  story  possesses  an  irresistible  and  unfailing  charm. 
A  subtle  humor  pervades  the  dialogue  between  the  Phari- 


John  9:  1-41       THE   PUBLIC   MINISTRY  85 

sees  and  the  man  who  had  been  born  bhnd;  their  ruffled 
dignity  and  exasperation,  and*  his  irritating  irony,  are  little 
less  than  amusing,  while  against  all  stands  the  contrast 
of  the  majestic  calm  of  Jesus, 

The  witness  to  the  divine  Nature  of  our  Lord  is  of  a 
very  unusual  character.  This  is  the  best  attested  of  all 
his  miracles.  A  public,  official  investigation  of  the  alleged 
cure  was  held,  and  as  proof  of  its  reality,  we  have  not 
only  the  statements  of  the  man,  and  of  his  parents  and 
neighbors,  but  the  unwilling  admissions  of  the  Pharisees 
themselves. 

We  also  have  here  a  significant  example  of  the  develop- 
ment of  faith.  The  man  born  blind  regards  our  Lord,  at 
first,  as  a  man  called  Jesus,  then  as  "a  prophet,"  and 
finally  as  "the  Son  of  God." 

Most  important  of  all,  the  miracle  is  an  acted  parable  of 
the  life  that  issues  from  faith  in  Christ,  the  life  of  spiritual 
illumination  and  moral  vision,  indicated  by  the  great  word 
of  the  Master,  'T  am  the  light  of  the  world."  As  the 
story  opens  Jesus  and  his  disciples  are  arrested  by  the 
pitiful  picture  of  a  beggar  seated  by  the  wayside,  "a  man 
blind  from  his  birth."  The  evident  pity  of  the  Master  led 
the  disciples  to  propose  the  unsolved  problem  of  the  ages, 
namely,  the  origin  of  human  suffering:  "Rabbi,  who 
sinned,  this  man,  or  his  parents,  that  he  should  be  born 
blind?"  They  did  not  mean  to  imply  that  the  man  had 
existed  in  a  previous  state,  or  had  sinned  before  his  birth. 
They  were  assuming  the  universal  law  that  sin  brings  suf- 
fering, but  were  making  the  mistake  of  supposing  that  each 
individual  case  of  suffering  is  due  to  specific  sin;  and  they 
were  puzzled  to  know  how  to  apply  their  rule  to  the  case 
of  a  man  born  blind. 

"Jesus  answered.  Neither  did  this  man  sin,  nor  his 
parents:  but  that  the  works  of  God  should  be  made  mani- 
fest in  him."  He  did  not  intend  to  teach  that  the  persons 
in  question  were  sinless,  or  that  the  man  had  been  born 
blind  for  the  sole  purpose  that  he  might  be  miraculously 
restored  to  sight.  The  statement  is  condensed.  Our 
Lord  does  not  attempt  to  explain  the  mystery  of  pain. 
He  wishes  to  say  to  his  disciples  in  all  ages  that  the  sight 


86  REVELATIOX  TO  WORLD     John  9:  1-41 

of  human  suffering  should  not  suggest  a  theme  for  specula- 
tion but  a  call  to  service.  It  is  not  for  us  to  question 
who  has  sinned ;  here  is  an  opportunity  for  God  to  manifest 
his  grace;  "We  must  work  the  works  of  him  that  sent  me, 
while  it  is  day:  the  night  cometh,  when  no  man  can  work." 
Jesus  is  saying,  and  the  message  is  for  us,  that  the  hours  of 
life  are  few  and  limited,  and  there  is  a  task  for  every  hour; 
if  we  neglect  our  ojiportunity  for  service  it  will  be  lost 
forever;  night  will  come  and  our  work  will  never  be  com- 
plete. 

The  specific  task  for  that  hour  was  to  open  the  eyes  of  the 
sufferer.  "When  I  am  in  the  world,  I  am  the  light  of  the 
world."  The  claim  of  Jesus  was  likewise  a  promise. 
It  must  have  aroused  the  attention  of  the  blind  man,  pos- 
sibly his  hope.  It  was  larger,  however,  than  the  limits  of 
the  present  demand.  To  Jesus,  the  blind  man  was  a  pic- 
ture of  "the  world"  in  its  moral  poverty  and  spiritual 
blindness;  and  his  word  was  a  claim  that  he  was  to  give 
light  and  vision  to  all  who  would  trust  in  him.  He  was 
saying,  too,  that  it  was  not  his  words  and  teachings  which 
were  to  be  the  source  of  such  blessing,  but  his  divine 
Person:  "I  am  the  light."  He  was  not  merely  "a  prophet," 
he  was  the  Messiah,  the  "Sent  One  of  God,"  the  Saviour. 
This  marvelous  claim  is  further  emphasized  by  his  act. 
He  places  clay  on  the  eyes  of  the  blind  man  and  bids  him 
go  to  the  pool  of  Siloam  and  wash.  Why?  John  explains, 
"The  pool  of  Siloam  (which  is  by  interpretation.  Sent)." 
Jesus  had  continually  declared  that  he  himself  had  been 
sent  of  (jod,  and  he  is  now  intimating  that  he  alone  could 
heal;  that  he  fulfilled  all  the  blessings  which  Siloam  typi- 
fied. Each  day  of  the  feast  of  tabernacles  a  libation  had 
been  brought  from  that  pool,  to  suggest  the  gifts  of  God 
to  his  people.  Jesus  is  now  saying  that  as  the  waters  of 
Siloam  will  wash  the  clay  from  the  eyes  of  the  blind  man, 
so  he,  the  true  Siloam,  the  One  sent  of  God,  will  take 
away  his  physical  blindness,  and  also  will  restore  spiritual 
vsight  to  the  world. 

The  blind  man,  in  faith  and  hope,  obeys  the  command; 
he  "washed,  and  came  seeing";  and  now  the  whole  cit>'  is 
stirred  by  the  report  of  the  great  wonder  that  has  been 


John  9:  1-41       THE   PUBLIC   MINISTRY  87 

wrought.  It  was  indeed  a  marvelous  "sign"  and  would  go 
far  to  persuade  men  to  admit  the  claims  of  Jesus.  This 
his  enemies  feared.  At  all  costs  they  must  prove  that  the 
miracle  had  not  been  wrought.  This  they  attempted  to 
do,  but  without  success.  The  man  who  had  been  given 
sight  is  summoned  into  the  presence  of  the  Pharisees  and 
carefully  cross-examined.  Then  his  parents  are  sum- 
moned and  they  testify  to  the  identity  of  their  son,  to 
the  fact  that  he  was  born  blind,  and  that  he  now  sees.  A 
second  time  the  man  is  called  and  is  urged  to  confess  that 
the  reputed  miracle  is  only  a  deception.  This  is  what  is 
meant  by  their  words:  "Give  glory  to  God:  we  know  that 
this  man  is  a  sinner."  "He  therefore  answered.  Whether 
he  is  a  sinner,  I  know  not:  one  thing  I  know,  that,  whereas 
I  was  blind,  now  I  see."  He  does  not  mean  that  he  has 
no  opinion  as  to  the  character  of  Jesus;  but  he  says  that 
he  is  willing  to  leave  the  theological  problems  to  their 
superior  wisdom ;  he  knows,  however,  what  Jesus  has  done 
for  him ;  and  he  intimates  that  they  must  form  their  opinion 
of  Jesus  in  accordance  with  the  fact  of  his  cure. 

The  dilemma  of  the  Pharisees  and  their  mode  of  reason- 
ing are  amusingly  or  pitifully  reproduced  to-day  by  many 
reputed  wise  men  who  attempt  to  prove  that  Jesus  is 
not  the  divine  Son  of  God.  The  Pharisees  argued  that 
the  miracle  had  not  been  performed  because  it  was  the 
Sabbath,  and  God  could  not  have  healed  a  man  on  the 
Sabbath  and  by  so  working  have  broken  the  law  of  rest. 
That  the  Sabbath  had  been  broken  was  merely  their  inter- 
pretation of  a  law;  and  they  were  thus  opposing  a  theory 
to  a  fact,  and  on  the  ground  of  a  speculation  were  denying 
a  reality. 

So  to-day,  substituting  for  the  religious  formula  of  the 
Pharisees  the  scientific  axiom  of  the  skeptics  and  ration- 
alists, men  tell  us  that  the  supernatural  cannot  exist, 
that  miracles  do  not  occur,  and  that  the  reputed  works  of 
Jesus  are  therefore  mere  fables;  he  was  not  born  of  a  vir- 
gin, never  opened  the  eyes  of  the  blind,  and  did  not  rise 
from  the  dead.  These  wise  men  have  theories  and  so  they 
reject  facts. 

The  Pharisees  were,  however,  in  a  dilemma;  there  stood 


88  REVELATION  TO  WORLD     John  9:  1-41 

the  man;  his  sight  was  perfect;  he  had  been  born  blind; 
Jesus  had  opened  his  eyes.  They  must  either  deny  the 
facts  or  admit  the  divine  nature  of  Jesus  which  the  facts 
proved. 

The  skeptics  of  to-day  are  troubled  by  facts.  For 
example,  they  deny  the  miracles  but  admit  that  Jesus  was 
a  supreme  moral  Teacher,  and  they  praise  him  as  a  "good 
man."  But  he  claimed  to  have  opened  the  eyes  of  a  blind 
man;  he  made  his  disciples  believe  that  he  walked  on  the 
sea;  he  pretended  to  rise  from  the  dead.  Surely  all  this 
was  base  deception,  or  else  Jesus  was  the  divine  Son  of 
God.  The  Pharisees  could  not  disprove  the  fact  of  the 
miracle,  but  they  denied  that  Jesus  was  "good" ;  we  cannot 
admit  that  Jesus  was  "good"  if  we  deny  the  fact  of  his 
miracles. 

The  Pharisees  tried  to  escape  from  their  dilemma 
by  calling  the  man  and  asking  him  to  repeat  his  story, 
hoping  to  entangle  him  in  his  report.  How  modern  skep- 
tics would  like  to  pro\'e  discrepancies  in  the  Gospel  story! 
The  man  sees  their  dilemma  and  asks,  in  bold  irony, 
whether  their  eagerness  for  more  information  about  Jesus 
is  due  to  their  desire  to  become  his  disciples.  They  revile 
him,  and  declare  that  they  are  disciples  of  Moses,  and  that 
as  for  Jesus  they  "know  not  whence  he  is." 

They  have  been  driven  to  the  position  of  the  agnostic. 
It  is  a  cowardly  position;  it  is  due  always  to  a  lack  of  the 
moral  courage  which  is  willing  to  face  facts;  it  never 
commands  respect;  and  the  man  who  had  been  blind 
heaps  ui)on  it  the  ridicule  and  contempt  it  deserves.  He 
states  his  simple  unanswerable  argument  that  an  impostor, 
a  deceiver,  a  sinner,  could  never  have  done  the  work  that 
Jesus  had  wrought:  "If  this  man  were  not  from  God,  he 
could  do  nothing."  The  works  of  Jesus  prove  that  he 
could  not  have  been  false  in  his  claims. 

The  Pharisees  excommunicate  the  man  whom  they  can- 
not answer.  How  often  does  abuse  take  the  jilace  of  argu- 
ment; and  how  frequently  do  men  dismiss  with  apparent 
contempt  facts  and  proofs  which  they  cannot  deny  or 
refute! 

Jesus  finds  the  lonely  outcast,  and  leads  him  into  more 


John  10:  1-21     THE   PUBLIC   MINISTRY  89 

perfect  light,  until,  as  the  scene  closes,  we  find  the  man 
worshiping  Jesus  as  the  Son  of  God.  In  painful  contrast 
stand  the  Pharisees.  Their  greater  privileges,  their  knowl- 
edge of  the  Scriptures,  should  have  made  them  the  first 
to  believe.  Their  boasted  wisdom  and  insight  are  their 
very  condemnation  and  the  aggravation  of  their  guilt: 
"Now  ye  say,  We  see:  your  sin  remaineth."  So  it  often 
happens  that  humble  minds  which  have  no  wisdom  of  their 
own  are  the  first  to  admit  the  claims  of  Christ;  but 
this  is  no  excuse  for  the  wise  and  learned.  Their  very 
intelligence,  if  linked  with  moral  sympathy  and  child- 
like humility,  would  make  them  the  most  devoted  and  help- 
ful followers  of  the  Master. 

How  then  can  faith  be  developed;  how  can  "they  that 
see  not  .  .  .  see?"  By  imitating  the  man  born  blind;  listen 
to  the  words  of  promise  which  Christ  has  spoken;  obey 
his  commands  however  strange;  have  the  courage  to  hold 
to  your  convictions  in  the  face  of  reputed  "wise  men"; 
be  willing  to  suffer  for  his  sake;  and  your  spiritual  sight 
will  be  strengthened,  light  will  be  cast  on  life's  mysteries, 
and  you  will  find  Jesus  to  be  indeed  "the  light  of  the 
world." 

(2)  Jesus  the  True  Shepherd.     Ch.   10  :  1-21 

The  allegory  which  opens  the  tenth  chapter  of  the  Gos- 
pel is  inseparably  connected  with  the  incident  of  the 
chapter  which  precedes.  It  is  in  fact  a  continuation  of 
the  discourse  which  our  Lortl  had  begun  in  the  presence  of 
the  Pharisees  and  of  the  man  who  had  been  born  blind. 
The  purpose  was,  first,  to  rebuke  the  Pharisees  for  their 
treatment  of  the  man  to  whom  Jesus  had  given  sight; 
secondly,  to  encourage  the  man  in  his  faith  and  trust; 
and  thirdly,  to  describe  the  loving,  saving  ministry  of  our 
Lord. 

The  allegory  contains  three  related  but  distinct  pictures. 
It  does  not  consist  of  a  complete  parable,  vs.  1-6,  and  then 
two  paragraphs  of  interpretation,  vs.  7-10  and  11-18,  but 
rather  of  three  scenes,  in  each  of  which  the  imagery  is 
slightly  altered  and  the  application  different. 


90  REVELATION  TO  WORLD      John  10:  1-6 

As  one  commentator  suggests,  the  first  may  be  a  scene 
in  the  early  morning,  when  the  sheep  are  being  led  out 
from  the  fold  by  the  shepherd ;  the  second,  a  scene  at  noon- 
tide when  the  sheep  are  free  to  enter  the  fold  for  safety, 
or  to  go  out  into  the  pasture  for  the  satisfaction  of  hunger; 
the  third,  a  scene  at  nightfall  when  the  returning  flocks 
may  be  in  danger  of  wolves.  The  first  contrasts  the  unlaw- 
ful tyranny  of  the  Pharisees  with  the  di\  ine  appointment 
of  Christ;  the  second  contrasts  the  injurious  influences  of 
their  power  with  his  gift  of  satisfying  and  abundant  life; 
the  third  contrasts  their  cruel  or  cowardly  motives  with 
his  self-sacrificing  love. 

1  Verily,  verily,  I  say  unto  you,  He  that  entereth  not 
by  the  door  into  the  fold  of  the  sheep,  but  climbeth  up  some 
other  way,  the  same  is  a  thief  and  a  robber.  2  But  he  that 
entereth  in  by  the  door  is  the  shepherd  of  the  sheep.  3  To 
him  the  porter  openeth;  and  the  sheep  hear  his  voice:  and 
he  calleth  his  own  sheep  by  name,  and  leadeth  them  out. 
4  When  he  hath  put  forth  all  his  own,  he  goeth  before  them, 
and  the  sheep  follow  him:  for  they  know  his  voice.  5  And 
a  stranger  will  they  not  follow,  but  will  flee  from  him:  for 
they  know  not  the  voice  of  strangers.  6  This  parable  spake 
Jesus  unto  them:  but  they  understood  not  what  things  they 
were  which  he  spake  unto  them. 

Verses  1-6.  In  excommunicating  the  man  who  had  been 
born  blind,  the  Pharisees  had  gi\en  an  example  of  their 
exercise  of  self-assumed  authority.  They  were  unauthor- 
ized rulers;  Christ  was  the  Messiah,  The  true  jkhij^Ic  of 
(iod  were  dissatisfied  with  the  Jewish  leaders,  and,  like 
the  man  born  blind,  were  read}-  to  follow  Jesus. 

All  this  our  Lord  illustrated  by  his  allegory.  The  Phari- 
sees had  not  secured  their  power  by  entering  "the  door" 
of  any  di\inely  instituted  oftice  or  function.  They  had 
climbed  up  "some  other  way."  Their  despotic  power  had 
been  secured  by  illegitimate  means.  They  were  like 
thie\es  in  their  deceit  and  h>pocns\',  and  like  robbers 
in  their  violence  and  audacity.  Christ,  on  the  contrary, 
hafl  come  on  a  divine  mission,  and  in  the  appointed  office 
of  Messiah.     He  was  the  true  Shepherd.     John  the  Bap- 


John  10:  7-16     THE   PUBLIC   MINISTRY  91 

tist,  or  others  who  had  filled  the  prophetic  office,  like  the 
porter  at  the  door  of  the  fold,  had  given  him  access  to  the 
flocks;  and,  as  sheep  recognize  the  voice  of  their  shep- 
herd, so,  like  the  man  whom  Christ  had  healed,  those  who 
truly  love  God  would  gladly  accept  Christ  as  the  Messiah. 
Our  Lord  even  then  intimated  that  to  follow  him  would 
mean  to  separate  from  the  Jewish  state  and  synagogue 
and  rulers,  and  to  feel  the  loneliness  the  man  had  experi- 
enced who  was  unwilling  to  submit  to  the  Pharisees; 
but  he  further  indicates  that  a  new  flock  is  being  formed, 
composed  of  his  followers  and  enjoying  the  blessings  of  his 
guidance  and  care. 

7  Jesus  therefore  said  unto  them  again,  Verily,  verily,  I 
say  unto  you,  I  am  the  door  of  the  sheep.  8  All  that  came 
before  me  are  thieves  and  robbers:  but  the  sheep  did  not 
hear  them.  9  I  am  the  door;  by  me  if  any  man  enter  in, 
he  shall  be  saved,  and  shall  go  in  and  go  out,  and  shall  find 
pasture.  10  The  thief  cometh  not,  but  that  he  may  steal, 
and  kill,  and  destroy:  I  came  that  they  may  have  life,  and 
may  have  it  abundantly. 

Verses  7-10.  In  this  second  picture,  Christ  is  not  the 
true  Shepherd  but  "the  door  of  the  sheep."  The  way  to 
divine  communion  and  fellowship  is  through  him.  All 
others  who  have  made  such  claims  are  "thieves  and 
robbers."  The  influence  of  such  is  to  "steal,  and  kill,  and 
destroy,"  but  those  who  come  to  God  through  Christ  will 
have  life  abundantly;  they  will  have  true  liberty  and-  sat- 
isfaction and  salvation. 

11  I  am  the  good  shepherd:  the  good  shepherd  layeth 
down  his  life  for  the  sheep.  12  He  that  is  a  hireling,  and  not 
a  shepherd,  whose  own  the  sheep  are  not,  beholdeth  the 
wolf  coming,  and  leaveth  the  sheep,  and  fleeth,  and  the  wolf 
snatcheth  them,  and  scattereth  them:  13  he  fleeth  because 
he  is  a  hireling,  and  careth  not  for  the  sheep.  14  I  am  the 
good  shepherd;  and  I  know  mine  own,  and  mine  own  know 
me,  15  even  as  the  Father  knoweth  me,  and  I  know  the 
Father;  and  I  lay  down  my  life  for  the  sheep.  16  And  other 
sheep  I  have,  which  are  not  of  this  fold:  them  also  I  must 
bring,  and  they  shall  hear  my  voice;  and  they  shall  become 


92  REVELATION  TO  WORLD  John  10:17-18 

one  flock,  one  shepherd.  17  Therefore  doth  the  Father  love 
me,  because  I  lay  down  my  life,  that  I  may  take  it  again. 
18  No  one  taketh  it  away  from  me,  but  I  lay  it  down  of 
myself.  I  have  power  to  lay  it  down,  and  I  have  power  to 
take  it  again.  This  commandment  received  I  from  my 
Father. 

Verses  11-18.  In  this  third  picture,  our  Lord  describes 
himself  as  the  Good  Shepherd,  and  declares  that,  as  such, 
he  is  willing  to  lay  down  his  life  for  the  sheep.  By  way  of 
contrast  he  refers  to  others  who  show  that  they  are  not 
worthy  the  name  of  shepherds,  for  their  motive  is  selfish 
gain,  and,  in  the  face  of  peril,  they  show  fear  and  cowardice. 
He  calls  them  hirelings  and  declares  that  they  flee  when 
they  behold  "the  wolf  coming."  As  the  Lord  before 
designated  the  Pharisees  "thieves  and  robbers"  so  here 
they  must  be  related  to  the  "hireling"  and  the  "wolf." 
The  latter  pictures  the  cruel  hate  which  animates  his 
enemies;  but  there  were  among  the  chief  rulers  "many" 
who  "believed  on  him;  but  .  .  .  they  did  not  confess  it, 
lest  they  should  be  put  out  of  the  synagogue";  they  were 
like  hirelings;  their  real  duty  was  to  care  for  the  sheep, 
but  the}'  were  unwilling  to  make  any  sacrifice  and  there- 
fore failed  to  protect  Christ  or  his  followers  for  fear  of 
personal  loss.  However  we  may  interpret  the  terms, 
"wolf"  and  "hireling,"  they  stand  in  clear  contrast  with 
the  Good  Shepherd  whose  purpose  is  unselfish  and  whose 
motive  is  love. 

Then,  too,  he  has  perfect  knowledge  of  his  sheep,  and 
they  know  him;  and  this  mutual  relation  is  even  compared 
with  that  which  exists  between  Christ  and  his  F\'ither. 
This  love  and  knowledge  are  not  only  for  the  discii3les  who 
are  represented  by  the  man  born  blind,  but  also  for  a  great 
multitude  from  among  the  Gentile  nations  who  are  to 
follow  him.  Christ  declares  that  all  who  believe  in  him 
form  one  flock,  although  they  may  be  in  different  folds. 
P^or  all  these  he  is  to  lay  down  his  life.  He  is  to  die  through 
the  murderous  hate  of  his  enemies;  yet  his  life  is  to  be  a 
voluntary  offering  fijr  sinful  men.  Ilowexer,  he  is  to  rise 
from  the  dead;  this  is  his  ultimate  puri)ose,  for  only  as 
risen,   living,   present,   can   he   truly  care  for  his  sheep. 


John  10: 19-25     THE  PUBLIC  MINISTRY  93 

Such  power  to  live  or  die  he  has  received  from  the  Father, 
to  whom  his  self-devotion  is  infinitely  pleasing. 

19  There  arose  a  division  again  among  the  Jews  because 
of  these  words.  20  And  many  of  them  said,  He  hath  a  de- 
mon, and  is  mad;  why  hear  ye  him?  21  Others  said,  These 
are  not  the  sayings  of  one  possessed  with  a  demon.  Can 
a  demon  open  the  eyes  of  the  blind? 

Verses  19-21.  The  allegory  is  followed  by  this  brief 
historic  note  which  describes  the  division  among  his 
hearers  which  always  resulted  from  the  words  of  Christ. 
It  is  characteristic  of  this  Gospel  which  ever  deals  with  the 
development  of  faith  and  unbelief,  and  shows  that  as  testi- 
mony is  borne  to  Christ  either  by  word  or  deed,  men  are 
judging  themselves  by  their  response.  In  the  allegory,  the 
testimony  has  been  stated  in  the  claims  of  Christ.^  He  has 
declared  himself  the  Messiah,  by  presenting  himself  as 
the  true  Shepherd  of  Israel,  the  divinely  appointed  Saviour. 
To  these  claims  faith  responded ;  the  sheep  heard  his  voice. 
By  these  claims  unbelievers  were  angered:  "He  hath  a 
demon,^and  is  mad ;  why  hear  ye  him?"  In  John,  however, 
in  addition  to  testimony,  and  belief,  there  is  a  third 
great  idea:  this  is  of  the  life  in  which  faith  issues.  Most 
beautifully  is  it  set  forth  in  this  allegory.  ^  In  the  first 
picture  its  blessedness  centers  in  the  divine  _  guidance 
granted  by  the  true  Shepherd;  in  the  second,  it  consists 
in  safety  and  liberty  and  spiritual  satisfaction;  in  the 
third,  it  includes  the  love  of  Christ,  a  knowledge  of  him, 
and  fellowship  of  life,  with  all  believers,  of  whatever  fold 
or  denomination,  in  the  one  great  flock  of  Christ.  Blessed 
indeed  is  he  who  can  say  from  the  heart:  "The  Lord  is 
my  shepherd." 

(3)  Jesus  the  Christ,  the  Son  of  God.     Ch.  10  :  22-42 

22  And  it  was  the  feast  of  the  dedication  at  Jerusalem:  23 
it  was  winter;  and  Jesus  was  walking  in  the  temple  in 
Solomon's  porch.  24  The  Jews  therefore  came  round  about 
him,  and  said  unto  him,  How  long  dost  thou  hold  us  in  sus- 
pense?    If  thou  art  the  Christ,  tell  us  plainly.     25  Jesus 


94  REVELATION  TO  WORLD  John  10: 26-42 

answered  them,  I  told  you,  and  ye  believe  not:  the  works 
that  I  do  in  my  Father's  name,  these  bear  witness  of  me. 
26  But  ye  believe  not,  because  ye  are  not  of  my  sheep.  27 
My  sheep  hear  my  voice,  and  I  know  them,  and  they  follow 
me:  28  and  I  give  unto  them  eternal  life;  and  they  shall 
never  perish,  and  no  one  shall  snatch  them  out  of  my  hand. 
29  My  Father,  who  hath  given  them  unto  me,  is  greater  than 
all;  and  no  one  is  able  to  snatch  them  out  of  Sie  Father's 
hand.  30  I  and  the  Father  are  one.  31  The  Jews  took  up 
stones  again  to  stone  him.  32  Jesus  answered  them.  Many 
good  works  have  I  showed  you  from  the  Father;  for  which 
of  those  works  do  ye  stone  me?  33  The  Jews  answered 
him,  For  a  good  work  we  stone  thee  not,  but  for  blasphemy; 
and  because  that  thou,  being  a  man,  makest  thyself  God. 
34  Jesus  answered  them.  Is  it  not  written  in  your  law,  I 
said.  Ye  are  gods?  35  If  he  called  them  gods,  imto  whom 
the  word  of  God  came  (and  the  scripture  cannot  be  broken), 
36  say  ye  of  him,  whom  the  Father  sanctified  and  sent 
into  the  world.  Thou  blasphemest;  because  I  said,  I  am  the 
Son  of  God?  37  If  I  do  not  the  works  of  my  Father,  believe 
me  not.  38  But  if  I  do  them,  though  ye  believe  not  me, 
believe  the  works:  that  ye  may  know  and  understand  that 
the  Father  is  in  me,  and  I  in  the  Father.  39  They  sought 
again  to  take  him:   and  he  went  forth  out  of  their  hand. 

40  And  he  went  away  again  beyond  the  Jordan  into  the 
place  where  John  was  at  the  first  baptizing;  and  there  he 
abode.  41  And  many  came  unto  him;  and  they  said,  John 
indeed  did  no  sign:  but  all  things  whatsoever  John  spake  of 
this  man  were  true.     42  And  many  believed  on  him  there. 

Two  months  have  elapsed  since  the  healing  of  the  blind 
man  and  the  subsequent  discourse  at  the  feast  of  taber- 
nacles. Jesus  has  been  in  Galilee,  but  he  returns  to  Jeru- 
salem to  attend  another  national  festival,  "the  feast  of  the 
dedication,"  which  celebrated  the  purification  of  the 
Temple  after  its  desecration  by  Antiochus. 

Jesus  is  walking  in  an  eastern  cloister  of  the  Temple 
known  as  "Solomon's  porch,"  seeking  shelter  from  the 
cold  and  rain  of  December.  His  enemies  gather  around 
him  in  a  circle  and  demand  an  explicit  answer  to  the 
question  whether  or  not  he  is  the  Messiah.  They  are  not 
sincere  in  their  request;  they  are  well  acquainted  with  his 
claims;    but  they  desire  some  occasion  or  excuse  to  de- 


John  10: 22-42     THE  PUBLIC  MINISTRY  95 

stroy  him.  Their  question,  moreover,  is  a  difficult  one; 
for  he  is  not  the  Messiah  they  are  expecting,  or  such  a 
Messiah  as  they  are  ready  to  receive;  but  he  is  the  Messiah 
who  has  been  predicted  by  the  prophets,  and  who  is  to 
save  those  who  trust  in  him. 

Jesus  repHes  with  matchless  wisdom.  He  declares 
that  his  miracles,  wrought  by  divine  power,  are  sufficient 
proof  of  the  truth  of  his  claims.  He  assures  his  questioners 
that  their  unbelief  is  not  due  to  lack  of  evidence  but  to  the 
imperfection  of  their  moral  disposition.  If  they  were  in 
sympathy  with  him  and  his  Father,  they  would  believe 
in  him,  and  they  would  receive  those  supreme  and  eternal 
blessings,  which  he  could  impart.  "My  sheep  hear  my 
voice,  .  .  .  and  I  give  unto  them  eternal  life;  and  they 
shall  never  perish." 

Jesus  further  states  that  this  safety  of  his  followers  is 
due  to  the  relationship  which  exists  between  him  and  the 
Father:  "No  one  shall  snatch  them  out  of  my  hand  .  .  . 
and  no  one  is  able  to  snatch  them  out  of  the  Father's  hand. 
I  and  the  Father  are  one."  This  oneness  means  unity 
of  will  and  of  power,  but  it  surely  indicates  even  more, 
unity  of  being. 

It  was  so  interpreted  by  the  Jews  who  at  once  "took  up 
stones  again  to  stone  him,"  as  they  had  done  before  when 
Jesus  had  claimed  essential  unity  with  God.  They  might 
have  accepted  Jesus  as  the  Messiah,  had  he  not  made 
claims  of  deity.  They  did  not  expect  a  divine  Messiah. 
It  was  because  Jesus  claimed  to  be  one  in  essence  with 
God  that  he  was  hated,  rejected,  crucified. 

With  indignant  irony  Jesus  asks;  "Many  good  works 
have  I  showed  you  from  the  Father;  for  which  of  those 
works  do  ye  stone  me?"  The  Jews  answer:  "For  a  good 
work  we  stone  thee  not,  but  for  blasphemy;  and  because 
that  thou,  being  a  man,  makest  thyself  God." 

In  replying,  Jesus  first  frees  himself  from  their  charge, 
and  then  establishes  the  truth  of  his  divine  claim.  Vs. 
34-38.  By  his  defense  Jesus  does  not  renounce  his  claim 
to  deity;  but  he  argues  that  if  the  judges,  who  represented 
Jehovah  in  their  appointed  office,  could  be  called  "gods," 
in  the  Hebrew  scriptures,  it  could  not  be  blasphemy  for 


96  REVELATION  TO  WORLD  John  10:  22-42 

him,  who  was  the  final  and  complete  revelation  of  God,  to 
call  himself  "the  Son  of  God." 

Jesus  further  replies  that  he  was  not  only  innocent  of 
blasphemy;  but,  which  is  more  important,  that  he  has 
stated  in  reference  to  his  Person  only  that  which  is  true. 
His  divine  works  of  mercy  and  love  are  proofs  of  his  one- 
ness with  God.  If  they  will  not  believe  his  words,  they 
should  at  least  be  convinced  by  these  "signs." 

The  attempt  to  stone  Jesus  is  for  the  time  abandoned, 
and  while  his  enemies  are  planning  his  arrest,  he  escapes 
from  their  hands,  and  withdraws  from  the  city  to  a  safe 
retreat  east  of  the  Jordan.  Here,  in  the  scene  of  the  minis- 
try of  John  the  Baptist,  many  persons,  influenced  by  the 
memor>^  of  the  testimony  of  John  and  further  by  the  mir- 
acles of  Jesus,  became  his  disciples.  Their  faith  formed 
a  striking  contrast  to  the  unbelief  which  had  been  reaching 
its  climax  in  Jerusalem. 

The  breach  between  Jesus  and  the  rulers  is  now  complete, 
and  it  should  be  carefully  noted  that  it  was  due  to  the 
claims  of  Christ  to  be,  not  only  the  Messiah,  but  the  Son 
of  God.  This  claim  is  here  made  with  uni)aralleled  clear- 
ness and  defended  by  Christ  on  the  ground  of  his  miracles. 
To  set  forth  such  testimony  was  the  first  purpose  of  the 
writer  of  this  Gospel.  Whatever  we  may  think  of  the 
Person  of  Christ,  there  can  be  no  doubt  that  his  enemies 
understood  him  to  assert  his  essential  and  absolutely  unique 
oneness  with  God;  and  he  never  intimated  that  they  were 
mistaken. 

Whatever  view,  too,  we  may  take  of  the  miracles,  there 
can  be  no  question  that  our  Lord  regarded  them,  and 
John  records  them,  as  sufficient  evidence  of  his  deity. 

We  should  further  consider  what  this  section  teaches 
as  to  the  moral  element  in  faith  and  unbelief.  It  is  always 
a  matter  of  the  heart  and  will,  quite  as  much  as  of  the 
mind.  Men  do  not  believe  because  they  do  not  desire  to 
believe.  The  same  testimony  makes  true  disciples  and 
deadly  enemies.  Christ  is  ever  the  Touchstone  of  char- 
acter. 

The  third  great  feature  of  this  Gospel  should  also  be  in 
mind,  as  we  study  these  paragraphs;  and  we  should  observe 


John  10:22-42     THE  PUBLIC  xMINISTRY  97 

what  Jesus  states  of  ths  life  which  issues  from  faith  in 
him.  He  describes  it  in  six  striking  phrases  which  set  forth 
its  blessedness  in  figures  drawn  from  the  very  allegory 
with  which  this  chapter  opens. 

The  first  two  correspond  to  verses  1-6,  and  set  forth  the 
faith  of  the  believer,  and  the  personal  interest  of  Christ: 
"My  sheep  hear  my  voice,  and  I  know  them."  The  second 
two  correspond  to  verses  7-10,  and  intimate  the  faith- 
fulness of  the  believer  and  the  gracious  gift  of  Christ: 
"And  they  follow  me:  and  I  give  unto  them  eternal 
life."  The  last  two  correspond  to  verses  11-18,  and  sug- 
gest the  safety  of  the  believer,  and  the  protecting  power 
of  Christ:  "They  shall  never  perish,  and  no  one  shall 
snatch  them  out  of  my  hand." 

Here  as  throughout  this  Gospel,  "eternal  life"  is  a  present 
possession  of  the  believer,  to  be  enjoyed  and  developed 
forever.  Its  main  feature  is  not  duration  in  time,  but 
blessedness  and  heavenliness  of  character.  It  is  the 
"abundant"  life  which  Christ  gives  to  all  who  put  their 
trust  in  him. 


98  REVELATION  TO  WORLD       John  11:1-6 


c.  The  Supreme  ''Sign" ;  and  the  Conspiracy  of  the  Riders, 

Ch.  11 

1.  The  Raising  of  Lazarus.     Ch.  11  :  1-44 


This  matchless  narrative  is  of  vital  importance  to  the 
Gospel  story  as  related  by  John.  The  miracle  it  records 
was  the  most  marvelous  and  significant  of  all  the  "signs" 
wrought  by  our  Lord ;  it  awakened  and  strengthened  faith 
in  those  by  whom  it  was  witnessed,  while  it  aroused  fear 
and  deadly  hatred  in  the  rulers  who  now  finally  determined 
upon  the  death  of  Jesus;  but,  above  all,  it  was  a  proof  and 
prophecy  of  the  life,  present  and  eternal,  which  Christ 
imparts  to  all  who  put  their  trust  in  him. 

Such  a  narrative  needs  little  comment,  and  may  be 
marred  by  any  attempted  analysis;  yet  it  may  be  helpful 
to  fix  the  thought  successively  upon  some  of  its  special 
features. 

The  Friendship.     Vs.  1-6 

1  Now  a  certain  man  was  sick,  Lazarus  of  Bethany,  of 
the  village  of  Mary  and  her  sister  Martha.  2  And  it  was 
that  Mary  who  anointed  the  Lord  with  ointment,  and  wiped 
his  feet  with  her  hair,  whose  brother  Lazarus  was  sick.  3 
The  sisters  therefore  sent  unto  him,  saying,  Lord,  behold, 
he  whom  thou  lovest  is  sick.  4  But  when  Jesus  heard  it,  he 
said.  This  sickness  is  not  unto  death,  but  for  the  glory  of 
God,  that  the  Son  of  God  may  be  glorified  thereby.  5  Now 
Jesus  loved  Martha,  and  her  sister,  and  Lazarus.  6  When 
therefore  he  heard  that  he  was  sick,  he  abode  at  that  time 
two  days  in  the  place  where  he  was. 

What  is  here  related  of  Martha  and  Mary  and  Lazarus, 
reminds  us  of  the  friendship  of  Jesus.  These  were  very 
real.  The  truth  of  the  loneliness  of  our  Lord  may  be 
overemphasized,  except  as  we  think  of  his  isolation 
in  the  experience  of  atoning  for  sin.  He  possessed, 
however,  a  genius  for  friendship,  he  had  his  chosen  com- 
panions, and  there  were  homes  where  he  was  a  wel- 
come guest.     "Now  Jesus  loved  Martha,  and  her  sister, 


John  11:  1-6       THE  PUBLIC   MINISTRY  99 

and  Lazarus."  So,  to-day,  Christ  has  his  inner  circles  of 
friends;  they  are  not  chosen  arbitrarily  but  they  are  com- 
posed of  those  who  love  him  and  respond  to  him  and  have 
the  grace  of  hospitality  in  their  hearts. 

Of  Mary  and  Martha  we  have  the  charming  picture 
drawn  by  the  evangelist,  Luke,  where  the  very  love  of 
Martha  led  her  to  assume  such  burdens  that  she  became 
anxious  and  troubled  and  complaining,  while  the  sensi- 
tive heart  of  Mary  perceived  that  she  could  best  enter- 
tain the  Master  by  sitting  at  his  feet  and  listening  to  his 
word. 

But  Mary  also  served;  and  her  subsequent  act  of 
devotion  had  already  become  so  well  known  that  when 
John  wrote  this  narrative  he  described  her  as  "that  Mary 
who  anointed  the  Lord  with  ointment."  This  anoint- 
ing is  that  which  is  related  in  the  next  chapter  of  this 
Gospel  and  is  not  to  be  identified  with  the  story  of  the 
sinful  woman  related  by  Luke.  Nor  is  Mary  to  be  con- 
fused with  Mary  Magdalene.  Mary  of  Bethany  was  the 
sister  of  Martha  and  Lazarus,  in  whose  home  Jesus  loved 
to  be. 

Now  trouble  has  come  to  this  home.  The  friendship 
of  Jesus  does  not  protect  us  from  human  sorrows,  but  it 
gives  us  the  assurance  of  sympathy  and  relief. 

"The  sisters  therefore  sent  unto  him,  saying,  Lord, 
behold,  he  whom  thou  lovest  is  sick."  By  his  reply  Jesus 
did  not  mean  to  say  that  Lazarus  was  not  to  die;  nor 
yet  that  the  purpose  and  sole  explanation  of  the  sickness 
was  the  opportunity  for  working  a  miracle  of  resurrection. 
He  meant  that  the  result  of  this  sickness  would  not  be  the 
continued  victory  of  death,  but  the  manifested  glory  of 
God,  in  the  triumph  of  resurrection  and  life.  When 
distress  comes  to  a  Christian  it  is  dangerous  to  assert  that 
the  purpose  is  some  benefit,  and  that  the  explanation  is 
found  in  some  future  blessing.  The  purposes  of  God  are 
beyond  our  ken,  and  suffering  is  an  unexplained  mystery; 
but  it  is  absolutely  certain  that,  for  a  friend  of  Jesus,  the 
result  of  suffering  will  be  some  eternal  good,  some  mani- 
festation of  "the  glory  of  God." 

There  are  delays,  however,  by  which  our  faith  in  the 


100  REVELATION  TO  WORLD     John  11:7-16 

friendship  of  our  Lord  may  be  tried.  "When  ...  he 
heard  that  he  was  sick,  he  abode  .  .  .  two  da>s  in  the  place 
where  he  was."  Jesus  does  not  linger  that  Lazarus  may 
die.  He  was  already  dead,  and  buried,  before  the  message 
reached  Jesus.  The  Lord  came  to  Bethany  on  the  fourth 
day,  vs.  17,  39:  one  day  was  spent  on  his  journey,  one  by 
the  messenger  on  his,  and  two  were  spent  by  our  Lord 
after  the  message  of  illness  had  come.  He  knew  that 
Lazarus  was  dead ;  why  he  delated  we  can  only  conjecture. 
The  sisters  had  not  asked  him  to  come.  They  realized 
the  peril  involved  in  his  return  to  Judea.  When  Lazarus 
died  they  sent  no  second  messenger.  Enough  for  them 
that  the  Master  knew  they  were  in  trouble.  They  longed 
for  him  to  come.  They  left  everything  to  his  decision. 
They  were  confident  of  his  love. 

Nor  was  such  confidence  misplaced.  With  the  certainty 
that  his  action  would  result  in  the  sacrifice  of  his  own  life, 
the  friendship  of  Jesus  brought  him  back  to  the  home  in 
Bethany.  There  are  mysteries  and  delays  in  his  dealings 
with  us;  but  we  need  never  doubt  that  One  who  gave  his 
life  for  us  has  any  other  thought  for  us  but  love. 

The  Fearlessness.     Vs.  7-16 

7  Then  after  tliis  he  saith  to  the  disciples,  Let  us  go  into 
Judaea  again.  8  The  disciples  say  unto  him,  Rabbi,  the  Jews 
were  but  now  seeking  to  stone  thee;  and  goest  thou  thither 
again?  9  Jesus  answered,  Are  there  not  twelve  hours  in 
the  day?  If  a  man  walk  in  the  day,  he  stumbleth  not,  because 
he  seeth  the  light  of  this  world.  10  But  if  a  man  walk  in  the 
night,  he  stumbleth,  because  the  light  is  not  in  him.  11 
These  things  spake  he:  and  after  this  he  saith  unto  them, 
Our  friend  Lazarus  is  fallen  asleep;  but  I  go,  that  I  may 
awake  him  out  of  sleep.  12  The  disciples  therefore  said 
unto  him,  Lord,  if  he  is  fallen  asleep,  he  will  recover.  13 
Now  Jesus  had  spoken  of  his  death:  but  they  thought  that  he 
spake  of  taking  rest  in  sleep.  14  Then  Jesus  therefore  said 
unto  them  plainly,  Lazarus  is  dead.  15  And  I  am  glad  for 
your  sakes  that  I  was  not  there,  to  the  intent  ye  may  beheve; 
nevertheless  let  us  go  unto  him.  16  Thomas  therefore,  who 
is  called  Didymus,  said  unto  his  fellow-disciples,  Let  us 
also  go,  that  we  may  die  with  him. 


John  11: 17-20    THE  PUBLIC  MINISTRY  101 

We  should  note  here  the  fearlessness  of  Jesus.  "He 
saith  to  the  disciples,  Let  us  go  into  Judsea  again." 
He  does  not  say  to  Bethany,  but  to  Judea,  the  place 
of  peril.  The  disciples  so  understand  his  words  and 
reply:  "Rabbi,  the  Jews  were  but  now  seeking  to  stone 
thee;  and  goest  thou  thither  again?"  The  reply  of 
Jesus  shows  that  his  courage  was  due  to  a  confident  be- 
lief in  the  changeless  purpose  and  providence  of  God: 
"Are  there  not  twelve  hours  in  the  day?  If  a  man  walk  in 
the  day,  he  stumbleth  not."  He  is  asserting  that  he  has 
been  given  a  task  to  perform  and  time  for  its  performance. 
No  enemy,  no  accident,  can  shorten  by  a  single  hour 
the  allotted  day  of  his  earthly  life.  The  only  peril  would 
be  in  deserting  the  path  of  duty.  That  would  result  in 
darkness  and  loss.  In  the  way  of  his  appointed  work  he 
was  absolutely  safe. 

Is  not  this  true  of  each  follower  of  Christ,  and  will  not 
the  acceptance  of  this  truth  concerning  the  task  and  time 
of  life  give  us  courage  in  seasons  of  peril  and  hardship  and 
darkness? 

Jesus  then  states  clearly  to  his  disciples  the  fact  of  the 
death  of  Lazarus,  his  purpose  to  raise  him  from  the  dead, 
and  his  confidence  that  the  miracle  will  strengthen  the 
faith  of  his  .followers.  They  are  still  fearful,  and  Thomas 
is  despondent,  though  faithful;  but  the  intimation  that 
he  is  to  raise  Lazarus  from  the  dead,  and  the  prospect  of 
this  wonderful  work  must  have  done  much  toward  making 
them  forget  their  fear.  So  as  we  follow  our  Lord  in  the 
path  of  duty,  we  are  not  only  assured  of  safety,  because  he 
who  allotted  the  task  will  also  give  the  time  and  the 
strength,  but  we  are  cheered  by  the  prospect  of  all  that 
is  to  be  achieved  by  his  presence  and  power  and  grace. 

The  Promise.     Vs.  17-27 

17  So  when  Jesus  came,  he  found  that  he  had  been  in  the 
tomb  four  days  already.  18  Now  Bethany  was  nigh  unto 
Jerusalem,  about  fifteen  furlongs  off;  19  and  many  of  the 
Jews  had  come  to  Martha  and  Mary,  to  console  them  con- 
cerning their  brother.  20  Martha  therefore,  when  she  heard 
that  Jesus  was  coming,  went  and  met  him:    but  Mary  still 


102  REVELATION  TO  WORLD  John  11:21-27 

sat  in  the  house.  21  Martha  therefore  said  unto  Jesus, 
Lord,  if  thou  hadst  been  here,  my  brother  had  not  died. 
22  And  even  now  I  know  that,  whatsoever  thou  shalt  ask  of 
God,  God  will  give  thee.  23  Jesus  saith  unto  her,  Thy 
brother  shall  rise  again.  24  Martha  saith  unto  him,  I  know 
that  he  shall  rise  again  in  the  resurrection  at  the  last  day. 

25  Jesus  said  unto  her,  I  am  the  resurrection,  and  the  life: 
he  that  believeth  on  me,  though  he  die,  yet  shall  he  live; 

26  and  whosoever  liveth  and  believeth  on  me  shall  never  die. 
Believest  thou  this?  27  She  saith  unto  him,  Yea,  Lord:  I 
have  believed  that  thou  art  the  Christ,  the  Son  of  God, 
even  he  that  cometh  into  the  world. 

The  essential  message  of  this  entire  narrative  is  embodied 
in  the  promise  of  Jesus:  'T  am  the  resurrection,  and  the 
life:  he  that  believeth  on  me,  though  he  die,  yet  shall 
he  live;  and  whosoever  liveth  and  believeth  on  me  shall 
never  die." 

These  marvelous  words  were  spoken  in  reply  to  the 
request  of  Martha.  She  had  heard  that  Jesus  was  coming. 
True  to  her  nature  she  was  the  first  to  act,  and  while  iMary 
still  sat  in  the  house,  she  went  out  to  meet  him.  The  words 
with  which  she  greets  him  are  not  to  be  regarded  as  imply- 
ing a  complaint  or  a  rebuke:  "Lord,  if  thou  hadst  been 
here,  my  iDrother  had  not  died."  They  express  genuine 
regret,  not  that  Jesus  had  delayed  his  coming  after  Lazarus 
had  died,  but  that  he  had  not  been  present  during  his  ill- 
ness, and  kept  him  from  death.  Martha  then  adds  what 
should  be  regarded  as  a  request  of  triumphant  faith;  it 
did  imply  that  Jesus  might  secure  the  return  of  her  brother 
to  life.  Yet  her  faith  was  not  perfect.  It  suggested  that 
Jesus,  as  a  man,  might  make  a  recjuest  of  God,  and  further 
that  the  realm  in  which  Christ  was  working  was  essentially 
physical  and  not  spiritual.  To  develop  her  faith  Christ 
replies:  "Thy  brother  shall  rise  again";  but  the  promise 
does  not  comfort  Martha;  she  interprets  it  of  a  resurrection 
general  and  remote.  "I  know  that  he  shall  rise  again  in  the 
resurrection  at  the  last  day"  she  answers.  I  low  truly  does 
she  express  the  feeling  of  countless  mourners  to-day! 
They  are  not  satisfied,  they  should  not  be,  with  the 
assurance  of  reunions  in  the  distant  future.     The  heart 


John  11:28-32     THE  PUBLIC  MINISTRY  103 

craves  something  for  the  present,  and  needs  a  personal 
relationship  with  Christ.  To  Martha,  and  to  every 
mourner,  comes  this  incomparable  promise  of  our  Lord:  'T 
am  the  resurrection,  and  the  life."  He  does  not  need  to  ask 
that  life  shall  be  restored ;  he  does  not  bid  Martha  to  wait 
some  future  day;  he  is  himself  the  Source  of  life-giving 
power.  It  is  our  relation  to  a  present,  divine  Lord  which 
gives  us  comfort.  This  spiritual  fellowship  is  the  basis  and 
pledge  of  bodily  resurrection  and  eternal  reunion.  "He 
that  believeth  on  me,  though  he  die,  yet  shall  he  live"; 
the  body  of  the  believer  is  certain  to  be  raised ;  it  is  not  to 
continue  forever  under  the  power  of  death.  "And  whoso- 
ever liveth  and  believeth  on  me  shall  never  die."  Faith 
in  Christ  is  the  source  of  a  spiritual  resurrection,  which  is  a 
present  and  abiding  experience  of  such  blessedness  that  it 
cannot  be  affected  by  any  bodily  change.  What  is  called 
death  is  but  an  incident  in  the  course  of  an  endless  life. 
The  believer  never  dies. 

Can  Martha  accept  such  a  marvelous  revelation?  Is 
she  ready  to  believe  so  glorious  a  promise?  "Believest 
thou  this?"  Her  reply  shows  the  strength  of  her  faith  and 
the  clearness  of  her  spiritual  vision.  Her  hope  is  centered 
in  the  Person  of  her  Lord.  Her  answer  is  voiced  in  words 
peculiarly  characteristic  of  this  Gospel:  *T  have  believed 
that  thou  art  the  Christ,  the  Son  of  God."  To  trace  the 
development  of  such  faith  is  the  purpose  of  the  writer. 
That  we  may  so  believe,  he  is  about  to  record  a  miracle 
which  he  relates  as  the  supreme  "sign." 

The  Sympathy.     Vs.  28-37 

28  And  when  she  had  said  this,  she  went  away,  and  called 
Mary  her  sister  secretly,  saying,  The  Teacher  is  here,  and 
calleth  thee.  29  And  she,  when  she  heard  it,  arose  quickly, 
and  went  unto  him.  30  (Now  Jesus  was  not  yet  come  into 
the  village,  but  was  still  in  the  place  where  Martha  met  him.) 
31  The  Jews  then  who  were  with  her  in  the  house,  and  were 
consoling  her,  when  they  saw  Mary,  that  she  rose  up  quickly 
and  went  out,  followed  her,  supposing  that  she  was  going  unto 
the  tomb  to  weep  there.  32  Mary  therefore,  when  she  came 
where  Jesus  was,  and  saw  him,  fell  down  at  his  feet,  saying 


104  REVELATION  TO  WORLD  John  11:33-38 

unto  him,  Lord,  if  thou  hadst  been  here,  my  brother  had  not 
died.  33  When  Jesus  therefore  saw  her  weeping,  and  the 
Jews  also  weeping  who  came  with  her,  he  groaned  in  the 
spirit,  and  was  troubled,  34  and  said.  Where  have  ye  laid 
him?  They  say  imto  him,  Lord,  come  and  see.  35  Jesus 
wept.  36  The  Jews  therefore  said.  Behold  how  he  loved 
him!  37  But  some  of  them  said.  Could  not  this  man,  who 
opened  the  eyes  of  him  that  was  blind,  have  caused  that  this 
man  also  should  not  die? 

In  his  meeting  with  Mary,  our  Lord  specially  reveals 
his  human  sympathy.  It  has  been  manifested  by  his 
coming  to  Bethany,  and  by  his  words  to  Martha,  but 
now  it  is  given  an  unrivaled  expression.  He  sends 
to  Mar>'  a  message,  telling  her  of  his  presence  and  his 
personal  desire  to  see  her;  she  hastens  to  meet  him:  she 
falls  at  his  feet,  expressing  her  faith  in  the  words  Martha 
has  used,  but  voices  no  request.  Then,  we  read,  "Jesus 
.  .  .  groaned  in  the  spirit,  and  was  troubled,"  and  as 
he  asked  to  be  shown  the  place  of  burial,  "Jesus  wept." 
It  may  be  difficult  to  determine  exactly  what  is  meant 
by  groaning  "in  the  spirit";  probably,  a  deep  indignation 
of  soul  at  death  and  all  its  suggestions  of  suffering  and  sin. 
Nor  do  we  know  exactly  the  force  of  the  expression: 
"He  troubled  himself";  probably,  a  physical  shudder 
shook  his  body.  When,  however,  we  read  "Jesus  wept," 
we  can  hardly  misunderstand  the  words.  Even  though  he 
knew  that  life  was  soon  to  be  restored,  and  joy  to  fill  the 
hearts  of  those  mourners,  the  thought  of  the  suffering 
that  Lazarus  had  endured,  and  of  the  present  anguish  of 
Mar>',  caused  Jesus  to  express  in  tears  the  sympathy  of  his 
loving  soul. 

In  our  time  of  bereavement,  as  we  fall  at  the  feet  of  the 
Master,  even  though  we  believe  in  the  miracle  of  the  future 
resurrection  which  will  bring  us  our  beloved  again,  we  may 
be  less  in  need  of  the  instruction  given  to  Martha  than  of 
the  tender  personal  sympathy  expressed  for  Mary  by  our 
Lord. 

The  Power.     Vs.  38-44 

38  Jesus  therefore  again  groaning  in  himself  cometh  to  the 
tomb.     Now  it  was  a  cave,  and  a  stone  lay  against  it.    39 


John  11:40-44    THE  PUBLIC  MINISTRY  105 

Jesus  saith,  Take  ye  away  the  stone.  Martha,  the  sister  of 
him  that  was  dead,  saith  unto  him.  Lord,  by  this  time  the 
body  decayeth;  for  he  hath  been  dead  four  days.  40  Jesus 
saith  unto  her,  Said  I  not  unto  thee,  that,  if  thou  believedst, 
thou  shouldest  see  the  glory  of  God?  41  So  they  took  away 
the  stone.  And  Jesus  lifted  up  his  eyes,  and  said.  Father,  I 
thank  thee  that  thou  heardest  me.  42  And  I  knew  that  thou 
hearest  me  always :  but  because  of  the  multitude  that  stand- 
eth  around  I  said  it,  that  they  may  believe  that  thou  didst 
send  me.  43  And  when  he  had  thus  spoken,  he  cried  with  a 
loud  voice,  Lazarus,  come  forth.  44  He  that  was  dead  came 
forth,  bound  hand  and  foot  with  grave-clothes ;  and  his  face 
was  bound  about  with  a  napkin.  Jesus  saith  unto  them, 
Loose  him,  and  let  him  go. 

It  is  not,  however,  to  prove  human  sympathy  but 
divine  power,  that  this  story  is  told  by  John ;  or  possibly 
it  is  to  show  a  divine  sympathy  which  manifests  itself 
in  supernatural  power.  There  is  a  matchless  eloquence 
in  these  phrases  of  the  narrative:  "Jesus  wept,"  "Laza- 
rus, come  forth";  here  is  love,  linked  with  omnipo- 
tence. 

In  the  record  of  the  miracle  we  should  note,  inciden- 
tally, (a)  the  unbelief  of  the  Jews,  w^ho  were  expecting  no 
miracle;  (b)  the  faith  of  Martha  which  needs  a  last  word  of 
encouragement;  (c)  the  majestic  confidence  of  our  Lord, 
expressed  in  the  prayer  that  the  hearers  might  understand 
that  they  were  to  witness  a  work  of  God  attesting  the 
divine  Person  and  mission  of  his  Son. 

Of  the  miracle  itself  it  is  to  be  observed  that  (a)  it  was  an 
actual  resurrection,  such  as  cannot  be  explained  as  a  case 
of  mental  healing,  or  on  the  ground  of  natural  law;  Lazarus 
had  been  dead  four  days,  (b)  It  was  unquestioned,  even 
by  hostile  witnesses  who  were  present  in  large  numbers, 
(c)  It  was  declared  by  bur  Lord,  as  no  other  "sign,"  to  be 
wrought  with  the  purpose  of  producing  faith.  Can  a  care- 
ful reading  of  the  moving  narrative  leave,  in  a  candid  mind, 
any  other  conviction  than  that  "Jesus  is  the  Christ,  the 
Son  of  God?"  Shall  we  not,  also,  as  we  catch  its  deeper 
meanings  rejoice  in  the  promise,  which  it  gives  to  faith, 
of  a  life  whose  triumph  robs  death  of  its  sting,  and  the 
grave  of  its  victory? 


106  REVELATION  TO  WORLD  John  11:45-57 

(2)  The  Conspiracy  of  the  Rulers.     Ch.  11  :  45-57 

45  Many  therefore  of  the  Jews,  who  came  to  Mary  and 
beheld  that  which  he  did,  believed  on  him.  46  But  some 
of  them  went  away  to  the  Pharisees,  and  told  them  the  things 
which  Jesus  had  done. 

47  The  chief  priests  therefore  and  the  Pharisees  gathered 
a  council,  and  said.  What  do  we?  for  this  man  doeth  many 
signs.  48  If  we  let  him  thus  alone,  all  men  will  believe  on 
him:  and  the  Romans  will  come  and  take  away  both  our 
place  and  our  nation.  49  But  a  certain  one  of  them,  Caiaphas, 
being  high  priest  that  year,  said  unto  them.  Ye  know  nothing 
at  all,  50  nor  do  ye  take  account  that  it  is  expedient  for  you 
that  one  man  should  die  for  the  people,  and  that  the  whole 
nation  perish  not.  51  Now  this  he  said  not  of  himself:  but 
being  high  priest  that  year,  he  prophesied  that  Jesus  should 
die  for  the  nation;  52  and  not  for  the  nation  only,  but  that 
he  might  also  gather  together  into  one  the  children  of  God  that 
are  scattered  abroad.  53  So  from  that  day  forth  they  took 
counsel  that  they  might  put  him  to  death. 

54  Jesus  therefore  walked  no  more  openly  among  the  Jews, 
but  departed  thence  into  the  country  near  to  the  wilderness, 
into  a  city  called  Ephraim;  and  there  he  tarried  with  the 
disciples.  55  Now  the  passover  of  the  Jews  was  at  hand: 
and  many  went  up  to  Jerusalem  out  of  the  country  before  the 
passover,  to  purify  themselves.  56  They  sought  therefore 
for  Jesus,  and  spake  one  with  another,  as  they  stood  in  the 
temple,  What  think  ye?  That  he  will  not  come  to  the  feast? 
57  Now  the  chief  priests  and  the  Pharisees  had  given  com- 
mandment, that,  if  any  man  knew  where  he  was,  he  should 
show  it,  that  they  might  take  him. 

The  chapter  closes  with  this  statement  of  the  immedi- 
ate results  of  the  raising  of  Lazarus.  As  in  the  case  of 
each  "sign,"  the  first  effect  was  faith  in  Christ,  on  the 
part  of  those  who  had  been  witnesses  of  his  power.  The 
more  serious  result  was  the  deepening  of  hatred  in  the 
hearts  of  the  rulers  and  their  determination  to  put  Jesus 
to  death.  Their  decision  to  take  definite  action  against 
Jesus  was  due  to  the  fear  lest  the  continuance  of  such 
miracles  might  result  in  a  popular  ui)rising  which  the 
Roman  Government  would  use  as  a  reason  or  excuse 
for  destroying  the  cit>'  and  nation  of  the  Jews.  What 
gave    final    form    to    the   deliberations   was    the    uncon- 


John  11:45-57    THE  PUBLIC  MINISTRY  107 

scious  prophecy  of  the  high  priest,  Caiaphas:  "It  is 
expedient  for  you  that  one  man  should  die  for  the  people, 
and  that  the  whole  nation  perish  not."  All  that  he  meant 
to  say  was  that,  in  utter  disregard  for  right  or  justice,  it 
would  be  better  to  murder  Jesus  than  to  allow  their  "place" 
and  "nation"  to  be  in  danger;  his  motive  was  selfish,  his 
counsel  diabolical;  yet  his  words  contained  a  meaning  of 
which  he  never  dreamed.  It  was  true  that  Jesus  was  to 
"die  for  the  people,"  and  to  be  the  true  Sacrifice  for  sin, 
and  the  Source  of  life,  for  those  who  put  their  trust  in  him. 
"And  not  for  the  nation  only;"  the  result  of  his  death  would 
be  the  formation  of  a  new  nation,  even  his  Church,  in  which 
would  be  gathered  the  children  of  God  from  among  all  the 
nations  of  the  world.  The  unconscious  prophecy  is  being 
fulfilled,  but  quite  contrary  to  the  thought  of  Caiaphas. 
The  result  of  the  death  of  Jesus  was  the  destruction  by  the 
Romans  of  the  very  State  Caiaphas  wished  to  save,  and 
the  securing  through  Jesus  of  universal  blessings  of  which 
Caiaphas  never  dreamed.  No  credit  can  be  given  to 
Caiaphas,  and  there  is  no  excuse  for  his  words;  the  latter 
resulted  in  the  most  cruel  conspiracy  the  world  has  ever 
seen.  "They  took  counsel  that  they  might  put  him  to 
death."  Jesus  withdrew  for  safety  to  a  place  of  secrecy, 
until  the  hour  of  divine  appointment,  the  true  passover 
season,  should  arrive.  Then,  while  the  multitudes  specu- 
late as  to  whether  Jesus  will  appear  in  public,  the  rulers 
take  further  action  that  "if  any  man  knew  where  he  was,  he 
should  show  it,  that  they  might  take  him,"  to  put  him  to 
death. 


108  REVELATION  TO  WORLD       John  12: 1-2 


3.  The  Close  of  the  Ministry.    Ch.  12 

The  twelfth  chajner  of  John  contains  an  account  of  the 
last  days  of  the  public  ministry  of  our  Lord.  In  the  five 
chapters  which  follow,  or  until  the  narrative  of  his  Passion, 
he  is  alone  with  his  disciples  revealing  himself  to  them  in 
secret. 

The  thought  of  the  chapter  moves  in  the  sphere  of  the 
three  dominating  truths  of  the  Gospel,  namely,  testimony 
that  Jesus  is  the  Christ,  the  Son  of  God,  resultant  failh  and 
unbelief,  and  the  life  in  which  faith  issues;  but  here 
special  emphasis  is  placed  upon  the  second  of  these  fea- 
tures. Three  incidents  are  sketched  which  depict,  against 
a  background  of  unbelief,  the  faith  in  Christ  which  his 
public  ministry  has  developed;  and  the  chapter  closes 
with  judgments,  pronounced  upon  faith  and  unbelief, 
by  John  and  by  Jesus.  The  three  incidents  are  (1)  the 
anointing  at  Bethany,  where  Jesus  is  shown  to  be  devotedly 
loved  by  his  followers;  (2)  the  triumphal  entry  into  Jeru- 
salem, where  Jesus  appears  as  the  popular  idol  of  the  Jewish 
multitudes;  (3)  the  last  ministry  in  the  Temple,  where 
Jesus  is  the  object  of  interest  to  the  inquiring  Greeks,  who 
are  typical  representatives  of  the  Gentile  world.  How- 
ever, the  discontent  of  Judas  depicted  in  the  first  scene, 
the  anger  of  the  rulers  in  the  second,  and  the  reply  of  Jesus 
in  the  third,  all  prepare  us  for  the  coming  tragedy  of  unbe- 
lief; so  that  this  chapter  serves  to  close  the  story  of  our 
Lord's  ministry  and  to  introduce  the  narrative  of  his  death; 
and  its  concluding  words,  from  the  pen  of  John  and  the 
lips  of  Jesus,  summarize  the  results  of  the  ministry  of 
Christ,  and  the  substance  of  his  teachings. 

a.  The  Manifestations  of  Faith.     Ch.  12  :  1-36 
(1)  The  Anointing  at  Bethany.     Ch.  12  :  1-11 


1  Jesus  therefore  six  days  before  the  passover  came  to 
Bethany,  where  Lazarus  was,  whom  Jesus  raised  from  the 
dead.     2  So  they  made  him  a  supper  there:    and  Martha 


John  12:3-11      THE  PUBLIC  MINISTRY  109 

served;  but  Lazarus  was  one  of  them  that  sat  at  meat  with 
him.  3  Mary  therefore  took  a  pound  of  ointment  of  pure 
nard,  very  precious,  and  anointed  the  feet  of  Jesus,  and  wiped 
his  feet  with  her  hair :  and  the  house  was  filled  with  the  odor 
of  the  ointment.  4  But  Judas  Iscariot,  one  of  his  disciples, 
that  should  betray  him,  saith,  5  Why  was  not  this  ointment 
sold  for  three  hundred  shillings,  and  given  to  the  poor? 
6  Now  this  he  said,  not  because  he  cared  for  the  poor; 
but  because  he  was  a  thief,  and  having  the  bag  took  away 
what  was  put  therein.  7  Jesus  therefore  said,  Suffer  her 
to  keep  it  against  the  day  of  my  burying.  8  For  the  poor 
ye  have  always  with  you ;  but  me  ye  have  not  always. 

9  The  common  people  therefore  of  the  Jews  learned  that 
he  was  there:  and  they  came,  not  for  Jesus'  sake  only,  but 
that  they  might  see  Lazarus  also,  whom  he  had  raised  from 
the  dead.  10  But  the  chief  priests  took  coimsel  that  they 
might  put  Lazarus  also  to  death;  11  because  that  by  reason 
of  him  many  of  the  Jews  went  away,  and  believed  on  Jesus. 

The  life  of  Mary  is  painted  for  us  in  three  memorable 
pictures  in  each  of  which  she  is  found  at  the  feet  of  Jesus. 
In  the  first  she  is  seated  at  his  feet  listening  to  his  word; 
in  the  second  she  has  fallen  at  his  feet,  seeking  sympathy 
and  help;  in  the  third,  she  is  anointing  his  feet  to  express 
her  devoted  love.  It  has  been  a  cruel  mistake  on  the 
part  of  some  to  identify  her,  as  she  appears  in  this  last 
picture,  either  with  Mary  Magdalene,  or  with  the  sinful 
woman  who  anointed  the  feet  of  Jesus  with  her  tears. 
Here  is  the  same  pure,  gentle,  sensitive,  loving  friend  who 
was  sketched  for  us  entertaining  the  Lord  in  her  home  in 
Bethany.  There  she  was  contrasted  with  her  sister 
Martha ;  and  it  would  be  truly  interesting  to  continue  that 
contrast  by  comparing  the  former  service  of  Martha  with 
the  present  service  of  Mary.  The  form  in  which  Martha 
then  expressed  her  respect  or  affection  was  in  dishes  pre- 
pared for  the  table;  Mary  now  pours  a  precious  flask  of 
perfume  upon  the  head  and  feet  of  her  Lord.  The  amount 
which  Martha  attempted  to  do  was  declared  by  Jesus  to  be 
unnecessary;  the  prodigal  expenditure  of  Mary  receives 
his  approval.  The  spirit  of  Martha  was  that  of  trouble 
and  anxiety  and  jealous  complaint;  the  motive  of  Mary 
is  gratitude  and  passionate,  self -forgetful  love. 


Ho  REVELATION  TO  WORLD     John  12:1-11 

It  is  not,  however,  with.  Martha  that  Mary  is  contrasted 
in  this  last  picture,  but  rather  with  Judas.  Her  motive, 
just  described,  has  as  its  foil  the  deceit  and  avarice  of  the 
thief  and  traitor. 

It  is  but  six  days  before  the  death  of  Jesus.  A  feast  is 
being  given  at  Bethany  in  his  honor,  and  in  gratitude  for 
his  raising  Lazarus  from  the  dead.  The  latter  is  one  of  the 
guests.  Martha  is  serving,  and  surely  in  a  spirit  of  peace- 
ful gratitude  and  reverence.  Mary  takes  a  pound  of 
ointment,  and  not  only  follows  the  custom  of  anointing 
with  oil  the  head  of  an  honored  guest,  but  lavishly  pours 
the  perfume  on  the  feet  of  Jesus,  and  then,  in  deepest 
humility,  wipes  his  feet  with  her  hair.  Now  it  is  that 
Judas  utters  his  cruel  protest:  "Why  was  not  this  oint- 
ment sold  for  three  hundred  shillings,  and  given  to  the 
poor?"  "Now  this  he  said,  not  because  he  cared  for  the 
poor;  but  because  he  was  a  thief,  and  having  the  bag 
[i.e.,  serving  as  treasurer  for  the  little  band  of  disciples] 
took  away  [i.e.,  stole]  what  was  put  therein."  How  his 
hypocrisy  and  greed  stand  out  against  the  pure,  passion- 
ate devotion  of  Mary!  Is  it  unkind  to  suspect  sometimes 
the  moti\'es  of  men  who  refuse  to  support  evangelistic  and 
missionary'  work  on  the  plea  that  it  would  be  better  to 
spend  money  for  charity?  Of  course  we  must  ever  fulfill 
our  obligations  to  the  poor;  but  in  his  rebuke  of  Judas, 
Jesus  forever  vindicates  the  most  extravagant  gifts  which 
are  made  in  de\'otion  to  him,  and  condemns  the  spurious 
philanthropy  which  is  not  animated  by  love  for  him: 
"Suffer  her  to  keep  it  against  the  day  of  my  burying.  For 
the  poor  ye  have  always  with  you;  but  me  ye  have  not 
always."  True  gifts  to  the  poor  are  in  the  name  of  Christ, 
and  for  the  sake  of  Christ,  and  to  win  men  to  Christ. 
Social  service  divorced  from  Christianity  may  spend  the 
treasure  of  Mary  according  to  the  direction  of  Judas. 

In  her  act  of  devotion,  Jesus  seemed  to  see  that  Mary  had 
unconsciously  rendered  a  greater  service  than  she  had  sup- 
posed. Tlie  gift  was  no  purj)oseless  waste.  It  was  in 
reality  an  embalming  of  his  body  for  burial.  His  words 
suggest  divine  foresight,  and,  spoken  to  Judas,  they  inti- 
mate that  the  cruel  avarice  of  the  traitor  is  about  to  cause 


John  12: 12-19    THE  PUBLIC  MINISTRY  111 

the  death  of  Jesus;  while  the  deed  of  Mary  shows  how  he  is 
embalmed  in  the  hearts  of  his  followers,  and  is  a  prophecy 
of  the  devotion  to  him  which  will  fill  the  world  with  the 
perfume  of  self-sacrificing  love. 

Mary  was  rebuked  by  Judas;  but  her  brother  Lazarus 
became  the  object  of  more  deadly  hatred.  He  was  a  living 
witness  to  the  power  of  Christ,  and  because  of  his  testi- 
mony many  became  believers.  The  story  of  the  feast  is 
therefore  followed  by  the  statement  that  "the  chief  priests 
took  counsel  that  they  might  put  Lazarus  also  to  death." 
Is  it  strange  that  witnesses  for  Christ  are  hated  by  his 
enemies  to-day? 

(2)  The  Public  Entry  into  Jerusalem.     Ch.  12  :  12-19 

12  On  the  morrow  a  great  multitude  that  had  come  to  the 
feast,  when  they  heard  that  Jesus  was  coming  to  Jerusalem, 
13  took  the  branches  of  the  palm  trees,  and  went  forth  to 
meet  him,  and  cried  out,  Hosanna:  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord,  even  the  King  of  Israel.  14  And 
Jesus,  having  found  a  young  ass,  sat  thereon ;  as  it  is  written, 
15  Fear  not,  daughter  of  Zion:  behold,  thy  King  cometh, 
sitting  on  an  ass's  colt.  16  These  things  understood  not  his 
disciples  at  the  first:  but  when  Jesus  was  glorified,  then  re- 
membered they  that  these  things  were  written  of  him,  and  that 
they  had  done  these  things  unto  him.  17  The  multitude 
therefore  that  was  with  him  when  he  called  Lazarus  out  of 
the  tomb,  and  raised  him  from  the  dead,  bare  witness.  18 
For  this  cause  also  the  multitude  went  and  met  him,  for  that 
they  heard  that  he  had  done  this  sign.  19  The  Pharisees 
therefore  said  among  themselves.  Behold  how  ye  prevail 
nothing;   lo,  the  world  is  gone  after  him. 

John  has  produced  many  witnesses  to  the  fact  that  Jesus 
is  the  Alessiah,  but  none  more  picturesque  than  the  multi- 
tudes who  pay  their  homage  to  Jesus  as  he  enters  the 
holy  city  on  the  day  following  the  anointing  at  Bethany. 
Many  features  of  the  scene,  reported  by  the  other  Gospels, 
are  omitted;  but  no  other  account  gives  more  explicitly 
the  testimony  of  the  festal  throng  to  their  belief  that,  in 
the  person  of  Jesus,  the  predicted  Messiah  has  appeared. 
They  attest  their  faith  in  symbol  and  in  song;   they  wave 


112  REVELATION  TO  WORLD  John  12:12-19 

palm  branches,  the  emb'ems  of  beauty  and  triumph  and 
joy;  they  cry:  "Hosanna:  Blessed  is  he  that  cometh  in 
the  name  of  the  Lord,"  thus  using  a  psalm  which  all  the 
Jews  regarded  as  a  prophecy  of  the  coming  Messiah. 
Ps.  118  :26. 

Jesus  meets  their  confession  of  faith  by  as  defmite  a 
claim.  He  fulfills  in  minute  detail  the  prophecy  relative 
to  the  coming  Messiah,  as  he  enters  the  city  riding  upon 
an  ass.  Zech.  9  :  9.  This  was  his  final  and  most  open 
offer  of  himself  to  the  nation  as  their  King.  The  "hour" 
had  come  which  his  mother  and  brethren  had  impatiently 
desired,  the  "hour"  of  his  royal  manifestation  to  Israel; 
but  it  was  to  be  followed  by  the  "hour"  of  which  he  knew 
so  well,  the  "hour"  of  his  rejection  and  death,  and  the 
"hour"  of  his  resurrection  and  exaltation. 

The  faith  of  the  multitudes  was  imperfect.  Little  did 
they  comprehend  the  true  nature  of  his  Person  and  his 
mission.  Even  the  most  intimate  of  his  disciples  did  not 
understand  the  real  meaning  of  the  scene  in  which  they  were 
playing  a  conspicuous  part:  "These  things  understood  not 
his  disciples  at  the  first:  but  w^hen  Jesus  was  glorified,  then 
remembered  they  that  these  things  were  written  of  him, 
and  that  they  had  done  these  things  unto  him."  Strange 
mingling  of  sorrow  and  of  joy,  that  memory  must  have 
been!  They  saw  how  imperfectly  they  had  seen,  they 
knew  how  little  they  had  known,  they  "understood"  how 
they  had  not  understood;  but  they  remembered,  too,  how 
exactly  they  had  fulfilled  the  divine  prophecy,  how  close 
they  had  been  to  the  person  of  the  King.  Thus  memory 
brings  its  remorse,  when  we  recall  how  blind  we  were  to 
beauties  so  bright,  to  the  true  meaning  of  experiences  most 
precious,  to  the  value  of  friends  now  gone;  but  so,  too, 
it  has  its  blessedness,  when  we  look  back  over  the  journey 
and  see  that  it  was  planned  by  a  di\'ine  Master,  or  as  we 
review  the  experiences  of  the  long  years  and  see  in  them  the 
fulfillment  of  his  eternal  purposes  of  love. 

John  closes  his  narrative  with  a  note  found  in  no  other 
Gospel,  and  quite  in  koojiing  with  his  continual  purpose. 
He  intimates  that  the  faith  of  the  multitudes  was  due,  in 
largest  measure,  to  the  "sign"  of  the  raising  of  Lazarus; 


John  12:  20-36    THE  PUBLIC  MINISTRY  113 

and  that  the  unparalleled  popularity  of  Jesus  only  goads 
his  enemies,  the  rulers,  to  follow  as  soon  as  possible,  the 
desperate  counsel  of  Caiaphas,  and  to  compass  the  death 
of  Christ.  How  continually  is  John  contrasting  the  ex- 
pressions of  faith  and  unbelief! 

(3)  The  Last  Ministry  in  the  Temple.     Ch.    12  :  20-36 

20  Now  there  were  certain  Greeks  among  those  that  went 
up  to  worship  at  the  feast :  21  these  therefore  came  to  Philip, 
who  was  of  Bethsaida  of  Galilee,  and  asked  him,  saying.  Sir, 
we  would  see  Jesus.  22  Philip  cometh  and  telleth  Andrew: 
Andrew  cometh,  and  Philip,  and  they  tell  Jesus.  23  And 
Jesus  answereth  them,  saying.  The  hour  is  come,  that  the 
Son  of  man  should  be  glorified.  24  Verily,  verily,  I  say  unto 
you.  Except  a  grain  of  wheat  fall  into  the  earth  and  die,  it 
abideth  by  itself  alone;  but  if  it  die,  it  beareth  much  fruit. 
25  He  that  loveth  his  life  loseth  it;  and  he  that  hateth  his 
life  in  this  world  shall  keep  it  unto  life  eternal.  26  If  any 
man  serve  me,  let  him  follow  me;  and  where  I  am,  there 
shall  also  my  servant  be :  if  any  man  serve  me,  him  will  the 
Father  honor.  27  Now  is  my  soul  troubled;  and  what  shall  I 
say?  Father,  save  me  from  this  hour.  But  for  this  cause 
came  I  unto  this  hour.  28  Father,  glorify  thy  name.  There 
came  therefore  a  voice  out  of  heaven,  saying,  I  have  both 
glorified  it,  and  will  glorify  it  again.  29  The  multitude 
therefore,  that  stood  by,  and  heard  it,  said  that  it  had  thun- 
dered: others  said,  An  angel  hath  spoken  to  him.  30  Jesus 
answered  and  said.  This  voice  hath  not  come  for  my  sake,  but 
for  yom- sakes.  31  Now  is  the  judgment  of  this  world :  now 
shall  the  prince  of  this  world  be  cast  out.  32  And  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  unto  myself.  33 
But  this  he  said,  signifying  by  what  manner  of  death  he  should 
die.  34  The  multitude  therefore  answered  him,  We  have 
heard  out  of  the  law  that  the  Christ  abideth  for  ever :  and  how 
sayest  thou.  The  Son  of  man  must  be  lifted  up?  who  is  this 
Son  of  man?  35  Jesus  therefore  said  unto  them.  Yet  a  little 
while  is  the  light  among  you.  Walk  while  ye  have  the  light, 
that  darkness  overtake  you  not:  and  he  that  walketh  in  the 
darkness  knoweth  not  whither  he  goeth.  36  While  ye  have 
the  light,  believe  on  the  Ught,  that  ye  may  become  sons  of 
hght. 

These  things  spake  Jesus,  and  he  departed  and  hid  him- 
self from  them. 


114  REVELATION  TO  WORLD  John  12:20-36 

From  among  all  the  memorable  incidents  of  Passion 
Week,  only  one  is  selected  by  John;  it  is  recorded  by  no 
other  writer,  but  it  is  distinctK'  in  accordance  with  the  pur- 
pose of  this  Gospel.  Certain  Greeks  request  an  interview 
with  Jesus;  and  in  his  reply  our  Lord  gi\es  testimony  to 
his  divine  Nature  by  his  knowledge  of  the  future,  he  inti- 
mates the  self-sacrifice  invoked  in  faith,  and  testifies  to  the 
glor>'  of  the  life  in  which  faith  issues.  These  Greeks  were 
probably  proselytes  to  Judaism;  they  may  have  come 
from  only  the  Greek  cities  of  Galilee;  but  to  the  mind  of 
Christ,  and  so  of  John,  they  were  the  representatives  of 
the  whole  Gentile  world.  Their  request,  following  the 
story  of  the  devotion  of  Mar>',  and  of  the  hosannas  of  the 
multitudes,  is  the  supreme  proof  of  the  love  and  faith  and 
interest  aroused  by  the  public  ministry  of  Christ;  it 
further  gave  occasion  for  a  prophecy  of  the  universal 
blessings  to  result  from  the  mission  of  Christ,  which,  in 
the  view  of  John,  always  concerns  the  whole  world.  This 
mission,  however,  will  be  accomplished  only  by  death  and 
resurrection.  Therefore,  in  his  reply  to  the  request  of  the 
Greeks,  our  Lord  emphasizes  the  supreme  character  of  the 
"hour"  which  has  struck. 

We  are  not  told  whether  or  not  the  Greeks  were  brought 
into  his  presence;  but  his  words  are  a  real  reply  to  their 
request:  "You  would  see  me,"  he  seems  to  say;  "then  you 
have  arrived  at  exactly  the  right  time,  for  the  hour  has 
come  for  the  Son  of  man  to  be  glorified."  In  his  death 
and  resurrection  he  is  to  be  revealed  in  his  true  character, 
as  the  Saviour  of  the  world.  The  Greeks  did  not  need  to 
hear  his  words  or  to  see  his  miracles;  his  death  was  what 
they  needed  to  witness.  His  cross  would  be  the  attractive 
power  which  would  draw  to  himself  all  those  multitudes 
of  the  Gentile  world  represented  by  these  inquirers. 

Jesus  illustrates  the  absolute  necessity  of  his  death 
by  a  reference  to  nature,  v.  24;  a  grain  of  wheat  must  first 
be  buried,  its  coverings  must  decay,  it  must  perish  as  a 
grain  before  it  can  produce  a  multitude  of  grains  like  itself. 
He  applies  to  himself,  v,  25,  this  great  law  of  life  through 
death,  of  service  and  influence  through  self-sacrifice,  and 
declares  that  should  he  seek  selfishly  to  avoid  the  cross,  he 


John  12:20-36    THE  PUBLIC  MINISTRY  115 

would  forfeit  all  that  was  worthy  the  name  "life";  but  by 
yielding  up  his  life,  he  would  secure  and  bestow  blessings 
that  are  eternal.  This  same  law  he  applies  to  his  dis- 
ciples. V.  26.  In  contrast  to  the  Greek  ideal  of  self- 
gratification,  his  servants  must  follow  him  in  the  path  of 
self-denial,  not  merely  with  a  view  to  self-realization,  and 
not  first  of  all  for  the  sake  of  others,  but  for  the  sake  of 
Christ.  The  result  will  be  a  broadening  life,  an  enlarging 
influence,  and  also  an  abiding  fellowship  with  Christ,  and 
the  divine  approval  of  his  Father.  "And  I,  if  I  be  lifted  up 
.  .  .  will  draw  all  men  unto  myself."  This  does  not  mean 
universal  salvation,  nor  refer  primarily  to  the  ultimate 
triumph  of  Christ.  "All  men"  refers  to  the  Greeks,  and 
to  those  of  all  the  nations  whom  they  represented.  Not 
only  Jews  were  to  be  drawn  to  Christ,  but  also  Gentiles; 
that  is  "all  men"  without  distinction,  not  without  excep- 
tion. 

The  attractive  power  was  to  be  his  cross.  The  lifting 
up  of  Christ  has  no  reference  to  preaching.  He  was  to  be 
"lifted  up,"  not  by  testimony  nor  by  imitating  his  life;  but 
in  his  death:  "This  he  said,  signifying  by  what  manner 
of  death  he  should  die."  The  cross  is  still  the  supreme 
moral  magnet  of  the  world.  It  is  not  the  teachings  of 
Christ,  nor  his  example,  unrelated  to  his  death,  but  his 
cross  that  is  attracting  multitudes  and  making  them  will- 
ing, as  devoted  followers,  to  take  up  the  cross  and  come 
after  him. 

The  people  were  puzzled  by  his  plain  prediction  of  death. 
They  expected  the  Messiah  to  assume  political  rule  and  to 
abide  in  endless  power;  they  did  not  understand  the  prior 
necessity  of  his  death.  The  offense  of  the  cross  has  not 
ceased.  Men  are  still  troubled  by  the  truth  relative  to  a 
crucified  Saviour.  It  is  natural,  however,  to  shrink  from 
the  suffering  involved  in  the  complete  surrender  of  self. 
Pain  is  not  pleasing;  death  is  not  a  delight.  In  spite  of 
all  that  is  to  be  secured,  Jesus  trembles  at  the  sight  of  the 
cross.  He  sees  its  necessity;  but  he  is  not  blind  to  its 
anguish.  "Now  is  my  soul  troubled;  and  what  shall  I 
say?  Father,  save  me  from  this  hour."  There  is  all  the 
agony  of  Gethsemane  in  this  bitter  cry;  and,  in  the  words 


116  REVELATION  TO  WORLD  John  12:37-42 

which  follow,  all  its  victory,  too:  "But  for  this  cause  came 
I  unto  this  hour.     Father,  glorify  thy  name." 

"There  came  ...  a  voice  out  of  heaven,  saying,  I  have 
.  .  .  glorified  it,"  that  is,  in  the  ministry  of  Jesus,  "and 
will  glorify  it  again,"  that  is,  in  his  death  ahd  resurrection 
and  in  their  results.  V.  28.  This  voice  the  people  could 
not  understand ;  but  Jesus  declared  that  it  had  been  uttered 
for  their  sakes.  It  was  designed  to  make  them  realize  the 
supreme  importance  of  his  death.  \'s.  29,  30.  This 
death  was  to  be  "the  judgment  of  this  world";  by  it,  the 
moral  character  of  the  world  would  be  revealed  and  its  sin 
condemned.  The  prince  of  this  world  would  "be  cast  out," 
for  b>'  it  Satan  was  to  receive  his  defeat,  and  through  it  his 
final  overthrow.     V.  31. 

Jesus  does  not  now  tarry  for  explanation.  He  gives  to 
the  world  one  final  warning  and  promise:  "While  ye  have 
the  light,  believe  on  the  light,  that  ye  may  become  sons  of 
light."  He  is  himself  "the  light  of  the  world."  Whatever 
the  problems  or  the  mysteries  involved  in  his  Person  and 
work,  we  must  believe  him,  follow  him,  commit  ourselves  to 
him;  otherwise  we  shall  be  like  men  stumbling  along  in  a 
pathless  night;  but  faith  in  him  will  transform  us  more  and 
more  into  his  likeness.  "These  things  spake  Jesus,  and 
he  departed  and  hid  himself  from  them."  His  public 
ministry  was  at  an  end. 

b.   The  Condemnation  of  Unbelief.     CJi.  12  :  37-50 

37  But  though  he  had  done  so  many  signs  before  them,  yet 
they  believed  not  on  him:    38  that  the  word  of  Isaiah  the 
prophet  might  be  fulfilled,  which  he  spake, 
Lord,  who  hath  believed  our  report? 
And  to  whom  hath  the  arm  of  the  Lord  been  revealed? 
39  For  this  cause  they  could  not  beUeve,  for  that  Isaiah  said 
again,  40  He  hath  blinded  their  eyes,  and  he  hardened  their 
heart; 
Lest  they  should  see  with  their  eyes,  and  perceive  with 

their  heart, 
And  should  turn, 
And  I  should  heal  them. 
41  These  things  said  Isaiah,  because  he  saw  his  glory;  and  he 
spake  of  him.     42  Nevertheless  even  of  the  rulers  many  be- 


John  12:43-50    THE  PUBLIC  MINISTRY  117 

lieved  on  him;  but  because  of  the  Pharisees  they  did  not  con- 
fess it,  lest  they  should  be  put  out  of  the  synagogue:  43  for 
they  loved  the  glory  that  is  of  men  more  than  the  glory  that 
is  of  God. 

44  And  Jesus  cried  and  said,  He  that  believeth  on  me, 
believeth  not  on  me,  but  on  him  that  sent  me.  45  And  he 
that  beholdeth  me  beholdeth  him  that  sent  me.  46  I  am 
come  a  light  into  the  world,  that  whosoever  believeth  on  me 
may  not  abide  in  the  darkness.  47  And  if  any  man  hear  my 
sayings,  and  keep  them  not,  I  judge  him  not:  for  I  came  not 
to  judge  the  world,  but  to  save  the  world.  48  He  that  re- 
jecteth  me,  and  receiveth  not  my  sayings,  hath  one  that 
judgeth  him:  the  word  that  I  spake,  the  same  shall  judge 
him  in  the  last  day.  49  For  I  spake  not  from  myself;  but 
the  Father  that  sent  me,  he  hath  given  me  a  commandment, 
what  I  should  say,  and  what  I  should  speak.  50  And  I  know 
that  his  commandment  is  life  eternal:  the  things  therefore 
which  I  speak,  even  as  the  Father  hath  said  unto  me,  so  I 
speak. 

As  the  writer  now  pauses  to  glance  backward  over  the 
ministry  of  Jesus,  he  aims  to  emphasize  the  causes  and  the 
consequences  of  Jewish  unbelief.  This  he  does  in  two  brief 
paragraphs  in  one  of  which  he  employs  largely  the  words  of 
the  prophet,  Isaiah;  and  in  the  other  the  words  of  Jesus. 
However,  as  in  every  section  of  the  Gospel,  he  presents 
testimony  to  the  Person  of  our  Lord.  In  quoting  from 
Isaiah  he  actually  identifies  Jesus  as  the  same  divine 
Being  whom  Isaiah  saw  in  his  vision,  even  as  the  "Jehovah" 
of  the  Old  Testament.  V.  41.  This  same  identity  with 
God,  Jesus  claims  for  himself,  in  words  quoted  from  his 
lips.  Then,  too,  he  suggests  the  issues  of  faith  in  a  life  of 
spiritual  vision,  and  of  endless  blessedness.  Vs.  46,  50. 
The  main  burden  of  the  two  paragraphs,  however,  is  a  con- 
demnation of  unbelief. 

In  the  first  paragraph,  vs.  37-43,  John  refers  to  the 
miracles  of  Jesus  as  sufficient  to  produce  faith  in  him. 
In^the  light  of  such  signs,  unbelief  was  sinful;  but  how 
could  it  be  explained?  On  the  same  grounds  as  unbelief 
can  always  be  explained,  namely,  spiritual  blindness  and 
moral  cowardice.  The  former  was  in  the  nature  of  a 
judicial  blindness;   the  Jews  would  not  believe,  so  a  time 


118  REVELATION  TO  WORLD  John  12:37-50 

came,  as  it  always  does,  when  the>'  could  not  believe. 
Such  was  true  in  the  days  of  Isaiah,  and  such  in  the  days  of 
Jesus. 

Then,  too,  their  hearts  were  not  right:  "They  loved  the 
glory  that  is  of  men  more  than  the  glory  that  is  of  God." 
Even  when  a  partial  faith  had  been  awakened,  it  could 
neither  be  confessed  nor  de\'eloped  because  of  the  fear  of 
human  opposition  or  the  loss  of  the  social  prestige.  No  one 
can  ever  hope  to  see  the  truth  who  is  not  willing  to  accei:)t 
the  consequences  which  its  acceptance  may  bring;  and 
continued  unwillingness  to  belief  results  in  the  atrophy 
of  the  very  faculty  of  faith. 

The  baleful  consequences  of  unbelief  are  stated  in  the 
second  paragraph.  Vs.  44-50.  This  was  not  a  discourse 
delivered  by  our  Lord  on  some  unknown  occasion;  but, 
as  in  the  previous  paragraph,  the  writer  has  dwelt  upon  the 
works  of  Jesus,  here  he  dwells  upon  his  words,  and  gives 
a  summary  of  his  teachings,  to  emphasize  the  solemn  conse- 
quences of  unbelief.  Jesus  has  claimed  to  be  a  personal 
manifestation  of  God,  and  to  have  proclaimed  the  very 
will  of  (iod.  Therefore,  to  reject  Jesus  is  to  reject  God. 
During  his  earthly  ministry  Jesus  refrained  from  pro- 
nouncing judgment  upon  men;  but  by  their  refusal  to 
believe  on  him  men  were  continually  judging  themselves, 
and  "in  the  last  day"  they  would  be  con\icted  by  the  very 
words  which  he  had  spoken.  How  can  one,  who  willfully 
rejects  Jesus,  hope  for  acceptance  with  God?  With  such 
judgments  upon  imbelief,  pronoimced  by  John  and  by 
Jesus,  the  first  half  of  the  Ci()S|)el  closes,  and  the  reader 
is  pri\  ilegcd  to  turn  to  the  bright  contrast  of  the  triinnj^h 
of  faith,  with  which  the  remainder  of  the  book  is  chiefly 
concerned 


John  13: 1-4      THE  PRIVATE  TEACHING  119 


III.  The  Revelation  to  the  Disciples,  and  the  Cul- 
mination OF  Faith  and  Unbelief.     Chs.  13-20 

A.     THE  PRIVATE  TEACHING.     Chs.  13-17 


As  we  begin  the  thirteenth  chapter  of  John  we  enter 
"the  holy  place,"  in  the  sacred  structure  of  this  Gospel, 
and  during  the  narrative  of  five  successive  chapters  we 
find  ourselves  alone  with  our  Lord  and  his  disciples.  It 
is  the  night  on  which  Jesus  is  betrayed.  His  public  min- 
istry has  ended.  The  morrow  will  witness  his  anguish  and 
death.  He  withdraws  with  "the  twelve,"  to  an  "upper 
room,"  to  eat  with  them  the  passover  feast,  to  institute 
his  own  memorial  "supper,"  to  reveal  to  his  followers  his 
matchless  love,  and  to  prepare  them  for  the  separation 
which  he  knows  to  be  near.  The  main  portion  of  the  narra- 
tive is  occupied  with  words  of  comfort  and  farewell. 
These,  however,  are  preceded  by  two  significant  acts,  and 
are  followed  by  an  intercessory  prayer.  These  acts  are 
necessary  preliminaries  to  the  discourses  which  are  to  be 
delivered;  they  consist  in  the  moral  preparation  of  heart 
produced  by  washing  the  disciples'  feet,  and  in  the  dismissal 
from  their  company  of  the  traitor,  Judas. 

1.    The  Ministry  of  Love.    Ch.  13 

a.  Washing  the  Disciples'  Feet.     Ch.  13  : 1-20 


1  Now  before  the  feast  of  the  passover,  Jesus  knowing  that 
his  hour  was  come  that  he  should  depart  out  of  this  world  unto 
the  Father,  having  loved  his  own  that  were  in  the  world,  he 
loved  them  unto  the  end.  2  And  during  supper,  the  devH 
having  already  put  into  the  heart  of  Judas  Iscariot,  Simon's 
son,  to  betray  him,  3  Jesus,  knowing  that  the  Father  had 
given  all  things  into  his  hands,  and  that  he  came  forth  from 
God,  and  goeth  unto  God,  4  riseth  from  supper,  and  layeth 
aside  his  garments ;  and  he  took  a  towel,  and  girded  himself. 


120  REVELATION  TO  DISCIPLES    John  13:5-20 

5  Then  he  poureth  water  into  the  basin,  and  began  to  wash 
the  disciples'  feet,  and  to  wipe  them  with  the  towel  wherewith 
he  was  girded.  6  So  he  cometh  to  Simon  Peter.  He  saith 
unto  him,  Lord,  dost  thou  wash  my  feet?  7  Jesus  answered 
and  said  unto  him,  What  I  do  thou  knowest  not  now;  but 
thou  shalt  understand  hereafter.  8  Peter  saith  unto  him, 
Thou  shalt  never  wash  my  feet.  Jesus  answered  him,  If 
I  wash  thee  not,  thou  hast  no  part  with  me.  9  Simon  Peter 
saith  unto  him,  Lord,  not  my  feet  only,  but  also  my  hands  and 
my  head.  10  Jesus  saith  to  him,  He  that  is  bathed  needeth 
not  save  to  wash  his  feet,  but  is  clean  every  whit:  and  ye 
are  clean,  but  not  all.  11  For  he  knew  him  that  should  be- 
tray him;  therefore  said  he,  Ye  are  not  all  clean. 

12  So  when  he  had  washed  their  feet,  and  taken  his  gar- 
ments, and  sat  down  again,  he  said  unto  them.  Know  ye  what 
I  have  done  to  you?  13  Ye  call  me.  Teacher,  and.  Lord: 
and  ye  say  well;  for  so  I  am.  14  If  I  then,  the  Lord  and  the 
Teacher,  have  washed  your  feet,  ye  also  ought  to  wash  one 
another's  feet.  15  For  I  have  given  you  an  example,  that 
ye  also  should  do  as  I  have  done  to  you.  16  Verily,  verily, 
I  say  unto  you,  A  servant  is  not  greater  than  his  lord;  neither 
one  that  is  sent  greater  than  he  that  sent  him.  17  If  ye 
know  these  things,  blessed  are  ye  if  ye  do  them.  18  I 
speak  not  of  you  all :  I  know  whom  I  have  chosen :  but  that 
the  scripture  may  be  fulfilled.  He  that  eateth  my  bread  lifted 
up  his  heel  against  me.  19  From  henceforth  I  tell  you  before 
it  come  to  pass,  that,  when  it  is  come  to  pass,  ye  may  believe 
that  I  am  he.  20  Verily,  verily,  I  say  unto  you,  He  that 
receiveth  whomsoever  I  send  receiveth  me;  and  he  that 
receiveth  me  receiveth  him  that  sent  me. 

On  the  way  to  the  room  which  had  been  prepared  for  the 
paschal  supper,  or  as  the  disciples  were  seating  iheniselves 
at  the  table,  a  dispute  had  arisen  as  to  who  among  them  was 
the  greatest.  Jesus  takes  the  occasion  to  remind  them  that, 
among  his  followers,  greatness  is  measured  by  ser\ice, 
and  then  he  gives  them  a  memorable  object  lesson;  He 
"riseth  from  supper,  and  layeth  aside  his  garments;  and  he 
took  a  towel,  and  girded  himself.  Then  he  poureth  water 
into  the  basin,  and  began  to  wasii  tlie  disciiiles'  feet,  and 
to  wijie  them  with  the  towel  wherewitii  he  was  girded." 

John  j)refaces  the  story  of  this  memorable  act  i)y  several 
phrases  which  emj^hasize  its  incomparable  humility  and 


John  13:  1-20    THE  PRIVATE  TEACHING  121 

intimate  something  of  its  meaning.  He  declares  that  it  was 
just  "before  the  feast  of  the  passover."  That  note  of  time 
indicates  that  we  have  begun  a  new  portion  of  the  narra- 
tive, we  have  reached  the  period  toward  which  we  have 
been*  pointed  continually,  we  are  now  to  read  of  events 
which  are  connected  with  the  death  of  Christ,  and  which 
are  the  fulfillment  of  all  that  the  passover  feast,  and  the 
offering  of  the  paschal  lamb  symbolized.  The  very  act  of 
washing  his  disciples'  feet  was  to  be  a  picture  of  that 
voluntary  humiliation  whereby  he  had  laid  aside  his 
"existence-form  as  God,"  had  assumed  the  garment  of 
human  flesh,  had  taken  the  place  of  a  servant,  had  even 
stooped  to  the  death  of  the  cross,  that  he  might  cleanse  his 
followers  from  sin.  John  further  states  that  Jesus  was 
conscious  "that  his  hour  was  come  that  he  should  depart 
out  of  this  world  unto  the  Father";  but  even  then,  he  was 
self-forgetful  and  mindful  only  of  the  needs  of  his  dis- 
ciples. The  motive  of  our  Lord  which  the  act  so  strikingly 
illustrates  is  declared  to  be  perfect,  unfailing  love:  "Hav- 
ing loved  his  own  that  were  in  the  world,  he  loved  them 
unto  the  end."  This  motive  is  even  further  emphasized 
by  the  statement  which  suggests  that  Jesus  did  not  shrink 
from  washing  the  feet  even  of  the  traitor,  "the  devil  having 
already  put  into  the  heart  of  Judas  Iscariot,  Simon's  son, 
to  betray  him."  Last  of  all,  the  supreme  humility  of  the 
act  is  indicated  by  the  assurance  that  Jesus  was  mindful  of 
his  universal  power,  of  his  di\ine  origin  and  destiny: 
"Knowing  that  the  Father  had  given  all  things  into  his 
hands,  and  that  he  came  forth  from  God,  and  goeth  unto 
God."  Even  with  such  a  sublime  consciousness,  Jesus 
stooped  to  wash  his  disciples'  feet. 

His  act  was  interrupted  by  a  notable  dialogue  between 
himself  and  Peter,  which  reveals  the  spiritual  significance 
of  the  scene.  The  disciple  is  hesitating  to  allow  his  Master 
to  perform  for  him  so  menial  a  service;  and  even  though 
assured  that  Jesus  has  a  purpose  which  Peter  will  under- 
stand afterwards,  he  objects:  "Thou  shalt  never  wash  my 
feet."  Jesus  replies:  "If  I  wash  thee  not,  thou  hast  no 
part  with  me,"  indicating  not  only  a  part  in  the  passover 
supper,  but  in  the  friendship  of  Jesus,  and  in  all  that  he  was 


122  REVELATION  TO  DISCIPLES    John  13:  1-20 

that  night  to  impart  to  liis  disciples.  Peter  now  turns 
impulsively  to  the  other  extreme:  "Lord,  not  my  feet  only, 
but  also  my  hands  and  my  head."  And  Jesus  answered: 
"He  that  is  bathed  needeth  not  save  to  wash  his  feet,  but 
is  clean  every  whit."  It  is  at  once  evident  that  Jesus  refers 
to  a  spiritual  cleansing  which  he  was  seeking  to  effect.  He 
did  wash  his  disciples'  feet  to  give  them  physical  comfort. 
No  servant  had  appeared,  as  the  supper  was  served,  to  per- 
form that  usual,  necessary  task;  no  one  of  the  disciples, 
disputing  as  they  were  as  to  relative  greatness,  dared  so  to 
humble  himself  as  to  perform  this  lowly  service.  Jesus 
therefore  washed  his  disciples'  feet;  but  he  did  more;  he 
cleansed  their  hearts.  As  the  disciples  beheld  his  match- 
less humility,  and  as  he  touched  their  feet,  all  their  envy 
and  bitterness  and  unkindness  and  WTath  were  gone. 
They  were  ready  then  to  listen  to  the  marvelous  discourses 
which  fell  from  his  lips.  He  knew  that  the  disciples  loved 
him,  and  that  new  life  had  been  given  them  by  his  Spirit, 
but  he  also  recognized  their  need  of  having  their  present 
state  of  mind  altered.  He  was  aware  that  the  heart  of  one 
was  filled  with  deadly  enmity:  "Ye  are  clean,  but  not  all. 
For  he  knew  him  that  should  betray  him."  How  comfort- 
ing, yet  how  serious  is  the  message  for  us.  Jesus  knows 
that  we  love  him  and  trust  him,  and  he  does  not  reject  us 
because  of  a  sudden  failure,  or  a  single  fault.  We  have 
been  cleansed  from  the  guilt  and  stain  of  sin;  but  we  do 
need  daily  cleansing  from  daily  defilement.  This  he  is 
ready  and  able  to  give;  and  of  this  we  are  assured  as  we  see 
him  stooping  to  wash  his  disciples'  feet.  The  act  was  fol- 
lowed by  a  word  of  explanation,  in  which  Jesus  makes  jilaia 
to  his  disciples  that  they  should  imitate  him  in  loving, 
lowly  service,  and  aim  to  secure  not  merely  the  physical 
comfort  of  others,  but  their  moral  and  spiritual  cleansing 
as  well:  "For  I  have  given  you  an  example,  that  ye  also 
should  do  as  I  have  done  to  you."  He  declares  the  blessed- 
ness of  such  service;  but  recalls  a  prophecy  which  shows 
that  from  such  blessedness  one  of  their  number,  the 
traitor,  will  be  excluded;  the  rest,  however,  will  ha\e  the 
dignit>'  of  being  thus  the  very  representatives,  not  only  of 
their  Alaster,  but  of  his  Father. 


John  13:  21-30  THE  PRIVATE  TEACHING  123 

h.  The  Dismissal  of  the  Traitor.     Ch.  13  :  21-30 

21  When  Jesus  had  thus  said,  he  was  troubled  in  the 
spirit,  and  testified,  and  said,  Verily,  verily,  I  say  unto  you, 
that  one  of  you  shall  betray  me.  22*  The  disciples  looked  one 
on  another,  doubting  of  whom  he  spake.  23  There  was  at 
the  table  recUning  in  Jesus'  bosom  one  of  his  disciples,  whom 
Jesus  loved.  24  Simon  Peter  therefore  beckoneth  to  him, 
and  saith  unto  him.  Tell  us  who  it  is  of  whom  he  speaketh. 
25  He  leaning  back,  as  he  was,  on  Jesus'  breast  saith  unto 
him,  Lord,  who  is  it?  26  Jesus  therefore  answereth,  He  it  is, 
for  whom  I  shall  dip  the  sop,  and  give  it  him.  So  when  he  had 
dipped  the  sop,  he  taketh  and  giveth  it  to  Judas,  the  son  of 
Simon  Iscariot.  27  And  after  the  sop,  then  entered  Satan 
into  him.  Jesus  therefore  saith  unto  him.  What  thou  doest, 
do  quickly.  28  Now  no  man  at  the  table  knew  for  what 
intent  he  spake  this  unto  him.  29  For  some  thought,  because 
Judas  had  the  bag,  that  Jesus  said  unto  him,  Buy  what  things 
we  have  need  of  for  the  feast ;  or,  that  he  should  give  some- 
thing to  the  poor.  30  He  then  having  received  the  sop  went 
out  straightway :  and  it  was  night. 

By  washing  the  disciples'  feet,  Jesus  removed  from  their 
hearts  the  mood  and  temper  which  would  have  made  them 
unable  to  receive  his  word;  one  more  act  must  be  per- 
formed; he  must  remove  from  the  circle  the  one  unfaith- 
ful follower,  the  one  unsympathetic  hearer,  before  he  could 
feel  free  to  pour  out  before  the  disciples  the  full  measure 
of  his  final  message  of  mystery,  of  love,  and  of  cheer. 

He  states  plainly  the  fact  to  which  he  has  again  and 
again  referred:  "V^erily,  verily,  I  say  unto  you,  that  one  of 
you  shall  betray  me."  The  startled  disciples  are  eager  to 
learn  who  the  traitor  can  be.  By  a  simple  sign  Jesus  makes 
it  evident  to  Peter  and  John  that  the  traitor  is  Judas. 
At  the  same  time  Jesus  addresses  Judas  and  commands 
him  to  delay  no  longer  in  carrying  out  his  foul  purpose; 
but  in  doing  so  he  uses  words  which  leave  the  mis- 
sion of  Judas  unknown  to  the  disciples:  "What  thou  doest, 
do  quickly."  John  tells  us  that  Judas  "went  out  straight- 
way";  he  adds  significantly,  "and  it  was  night." 

The  character  of  Judas  gives  us  the  most  pitiful  picture 
of  unbelief  contained  in  the  Gospel.  His  opportunities  of 
knowing  Christ  were  unsurpassed;    but  he  resisted  the 


124  REVELATION  TO  DISCIPLES   John  13:31-38 

Light,  he  cherished  his  sin  of  avarice,  he  was  untouched  by 
the  matchless  love  of  the  Master  who  even  stooped  to  wash 
his  feet;  and  now,  at  the  table,  Jesus  gave  him  a  last  sign 
of  fellowship,  there  was  a  final  struggle  of  soul,  but  Satan 
conquered,  and  Judas  went  out  into  the  night  of  his  eternal 
disgrace  and  doom. 

As  in  the  former  act  of  washing  his  disciples'  feet  Jesus 
revealed  his  divine  love,  so  here  he  manifested  his  divine 
knowledge.  As  in  both  cases  Jesus  was  preparing  the 
way  for  his  words  of  cheer,  we  may  be  reminded  that  the 
Master  is  never  willing  to  speak  to  hearts  filled  with  enmity 
for  others,  or  lacking  in  loving  sympathy  for  him. 

c.  Jesus  Announces  His  Departure.     Ch.  13  :  31-38 

31  When  therefore  he  was  gone  out,  Jesus  saith,  Now  is 
the  Son  of  man  glorified,  and  God  is  glorified  in  him;  32  and 
God  shall  glorify  him  in  himself,  and  straightway  shall  he 
glorify  him.  33  Little  children,  yet  a  little  while  I  am  with 
you.  Ye  shall  seek  me :  and  as  I  said  unto  the  Jews,  Whither 
I  go,  ye  cannot  come;  so  now  I  say  unto  you.  34  A  new 
commandment  I  give  unto  you,  that  ye  love  one  another; 
even  as  I  have  loved  you,  that  ye  also  love  one  another. 
35  By  this  shall  all  men  know  that  ye  are  my  disciples,  if  ye 
have  love  one  to  another. 

36  Simon  Peter  saith  unto  him.  Lord,  whitlier  goest  thou? 
Jesus  answered.  Whither  I  go,  thou  canst  not  follow  me  now; 
but  thou  shalt  follow  afterwards.  37  Peter  saith  unto  him, 
Lord,  why  cannot  I  follow  thee  even  now?  I  will  lay  down  my 
life  for  thee.  38  Jesus  answereth.  Wilt  thou  lay  down  thy 
life  for  me?  Verily,  verily,  I  say  unto  thee,  The  cock  shall  not 
crow,  till  thou  hast  denied  me  thrice. 

Jesus  naturally  begins  his  farewell  discourse  by  a  state- 
ment of  his  departure,  vs.  31-33,  but  he  adds  a  command, 
vs.  34,  35,  and  a  warning.  Vs.  36-39.  This  announcement 
of  his  going  away  is  stated,  however,  in  terms  which  the 
discii)lcs  are  slow  to  understand.  He  is  to  be  "glorified," 
by  which  he  means  that  he  is  to  be  revealed  as  the  Saviour, 
as  the  di\  ine  Son  of  God,  by  his  death  and  resurrection  and 
ascension,  and  by  the  gift  of  the  Iloh'  Spirit.  He  gives 
them  as  a  parting  word  a  "new  commandment;"  this  was 


John  14  THE  PRIVATE  TEACHING  125 

the  old  commandment  in  which  Moses  had  summarized 
the  whole  law,  but  Jesus  made  it  "new"  by  giving  to  it  a 
new  standard,  and  a  new  motive:  "Love  one  another; 
even  as  I  have  loved  you."  His  love  was  to  be  shown  in 
his  death  for  others;  such  self-sacrificing  love  shown  by  his 
followers  would  be  the  witness  to  the  world  of  true  dis- 
cipleship. 

Peter  did  not  understand  what  Jesus  meant  by  saying 
"Whither  I  go,  ye  cannot  come."  He  did  understand  the 
command  to  love.  He  thought  that  Jesus  was  about  to 
undertake  some  dangerous  journey  upon  earth.  He  there- 
fore declares  that  his  love  is  so  great  that  he  will  follow, 
and  that  he  is  willing  to  lay  down  his  life  for  his  Master, 
Jesus  gives  the  solemn  warning  that  before  the  dawn 
Peter  will  deny  him  thrice.  He  does  predict,  however, 
that  Peter  will  follow  him  afterwards.  How  weak  his 
lonely  disciples  were  to  be;  how  much  did  they  need  the 
promises  of  the  chapters  which  immediately  follow! 
When  the  Spirit  had  been  given  in  Pentecostal  power,  how 
truly  did  Peter  follow  his  Master,  even  to  the  cross!  It 
is  by  the  power  of  the  same  Spirit  that  we  can  show  the 
love  of  true  disciples  and  without  denying  him,  can  follow 
the  footsteps  of  our  Lord. 


2.  The  Words  of  Cheer.    Chs.  14-16 
a.  Jesus  Comforts  His  Disciples.     Ch.  14 


Having  announced  to  the  disciples  his  approaching 
separation  from  them,  Jesus  now  speaks  to  them  words  of 
cheer  and  counsel.  These  are  contained  in  the  conversa- 
tions and  addresses  of  chapters  fourteen,  fifteen,  and  six- 
teen. Each  of  these  chapters  is  concerned  with  the  three 
dominant  truths  of  this  Gospel,  namely:  witness  to  the 
divine  nature  of  Christ,  the  character  and  development  of 
faith  in  him,  and  the  experiences  and  qualities  of  the  life 
in  which  faith  issues.  It  may  be  noted  also,  that  each  of 
these  chapters  emphasizes  one  of  these  truths,  and  in  the 
order  named.     As  to  the  Person  of  our  Lord,  the  record 


126  REVELATION  TO  DISCIPLES    John  14: 1-3 

of  no  miracle  could  bear  such  testimony  to  his  deity,  as  rhe 
words  which  are  recorded  in  the  present  chapter.  Jesus 
claims  to  be  one  with  God,  to  be  worthy  of  trust  as  God,  to 
be  the  sole  Re\ealer  of  God,  to  be  an  abiding,  personal 
presence,  inseparable  from  the  divine  Spirit  of  God. 
These  claims  are  part  of  the  very  fabric  of  the  narrative, 
but  are  incidental  to  its  immediate  aim,  which  is  to  record 
the  words  of  comfort  which  Jesus  addressed  to  his  dis- 
ciples. These  are  contained  in  a  dialogue  in  which  the 
thought  centers  largely  in  the  promise  that  Jesus  is  to  be 
with  his  disciples  in  a  real  but  spiritual  presence. 

The  Coming  Reunion.     V^s.    1-3 

1  Let  not  your  heart  be  troubled:  believe  in  God,  believe 
also  in  me.  2  In  my  Father's  house  are  many  mansions; 
if  it  were  not  so,  I  would  have  told  you;  for  I  go  to  prepare 
a  place  for  you.  3  And  if  I  go  and  prepare  a  place  for  you,  I 
come  again,  and  will  receive  you  unto  myself;  that  where  I 
am,  there  ye  may  be  also. 

This  is  the  most  natural  word  of  cheer;  separation  is 
at  hand,  but  there  is  to  be  a  reunion,  speedy  and  endless. 
"Let  not  your  heart  be  troubled;"  but  surely  there  was 
reason  for  dismay.  Jesus  had  just  assured  his  followers 
that  one  of  them  would  betray  him,  that  Peter  would  deny 
him,  and,  most  distressing  of  all,  that  he  was  about  to  go 
whither  they  could  not  come.  In  spite  of  all,  they  were 
to  trust  in  the  goodness  of  God,  and  in  his  own  purposes 
of  love;  "believe  in  God,  believe  also  in  me."  This  is 
the  one  remedy  for  troubled  hearts. 

"In  my  Father's  house  are  many  mansions;"  there  is 
room  for  all,  and  a  welcome  for  all,  in  that  state  and  place 
whither  Jesus  is  going.  In  case  there  was  to  be  no  reunion, 
no  gathering  in  that  heavenly  home,  he  would  not  have  so 
often  suggested  to  his  followers  a  blessed  eternity  of  fellow- 
ship:  "If  it  were  not  so,  I  would  have  told  you." 

"I  go  to  prepare  a  place  for  you."  By  his  death  and 
ascension  and  glorification,  he  was  opening  a  way  of 
access  to  the  Father,  and  to  the  bliss  of  his  abode.  "And 
if  I  go  and  prepare  a  place  for  you,  I  come  again,  and  will 


John  14:  4-11   THE  PRIVATE  TEACHING  127 

receive  you  unto  myself;  that  where  I  am,  there  ye  may  be 
also."  The  spiritual  coming,  which  forms  the  substance 
of  this  and  the  two  following  chapters,  was  to  result  in  the 
most  intimate  personal  fellowship  with  Jesus,  but  it  would 
find  its  consummation  at  his  visible  return  in  glory,  and 
in  the  endless  reunion  in  the  Father's  house. 

The  Way  to  the  Father.     Vs.  4-11 

4  And  whither  I  go,  ye  know  the  way.  5  Thomas  saith 
unto  him,  Lord,  we  know  not  whither  thou  goest;  how  know 
we  the  way?  6  Jesus  saith  unto  him,  I  am  the  way,  and  the 
truth,  and  the  life:  no  one  cometh  imto  the  Father,  but  by 
me.  7  If  ye  had  known  me,  ye  would  have  known  my 
Father  also :  from  henceforth  ye  know  him,  and  have  seen  him. 
8  Philip  saith  unto  him.  Lord,  show  us  the  Father,  and  it 
sufRceth  us.  9  Jesus  saith  unto  him.  Have  I  been  so  long 
time  with  you,  and  dost  thou  not  know  me,  PhiUp?  he  that 
hath  seen  me  hath  seen  the  Father;  how  sayest  thou.  Show 
us  the  Father?  10  Belie  vest  thou  not  that  I  am  in  the 
Father,  and  the  Father  in  me?  the  words  that  I  say  unto  you  I 
speak  not  from  myself:  but  the  Father  abiding  in  me  doeth 
his  works.  11  Believe  me  that  I  am  in  the  Father,  and 
the  Father  in  me:  or  else  believe  me  for  the  very  works' 
sake. 

"And  whither  I  go,  ye  know  the  way."  He  had  told 
them  that  he  was  going  to  the  Father,  and  by  the  way  of 
death  and  resurrection;  but  they  were  bewildered.  They 
could  not  understand  why  he  should  die;  they  did  not 
believe  that  he  would  die.  Their  confusion  is  voiced  by 
Thomas:  "Lord,  we  know  not  whither  thou  goest;  how 
know  we  the  way?"  The  question  affords  Jesus  an 
opportunity  of  giving  a  spiritual  and  profound  interpre- 
tation of  his  words.  "The  way  to  the  Father,"  he  seems 
to  be  saying,  "for  me,  is  by  way  of  death,  but  for  you, 
and  for  all  men,  I  am  the  way,  because  I  am  the  truth  and 
the  life.  No  one  cometh  unto  the  Father,  but  by  me. 
If  ye  had  known  me  ye  would  have  known  my  Father  also: 
and  from  henceforth  ye  know  him,  and  have  seen  him." 
Philip  asks  for  a  direct  vision  of  the  Father;  and  by  his 
reply  Jesus  shows  his  distress  that  his  disciples  have  not 


128  REVELATION  TO  DISCIPLES  John  14:  12-20 

seen  in  him,  already,  a  true  Revelation  of  God.  He 
declares  that  his  oneness  with  the  Father  has  been  attested 
both  by  his  words  and  his  works. 

The  Continued  Work.    Vs.  12-14 

12  Verily,  verily,  I  say  unto  you,  He  that  believeth  on  me, 
the  works  that  I  do  shall  he  do  also ;  and  greater  works  than 
these  shall  he  do;  because  I  go  unto  the  Father.  13  And 
whatsoever  ye  shall  ask  in  my  name,  that  will  I  do,  that  the 
Father  may  be  glorified  in  the  Son.  14  If  ye  shall  ask  any- 
thing in  my  name,  that  will  I  do. 

Another  ground  for  comfort  is  stated  in  the  promise 
that  his  going  away  is  not  to  end  the  work  which  Jesus 
has  begun.  Believers  are  to  perform  greater  works 
than  even  his  miracles,  not  more  marvelous  in  the  judg- 
ment of  the  world,  but  of  a  higher  character  and  a  vaster 
extent.  This  is  to  be  made  possible  because  he  is  to  go  to 
the  Father,  and,  as  he  proceeds  to  explain,  is  to  send  the 
Holy  Spirit  to  work  in  and  through  his  followers.  This 
work  is  to  be  accomplished  in  answer  to  prayer  which  is 
to  be  offered  in  his  name.  By  this  last  phrase  Jesus  means 
in  virtue  of,  and  in  acceptance  of,  all  that  he  has  been 
revealed  to  be,  as  the  divine  Son  of  God,  one  with  the 
Father.  The  promises  to  answer  prayer  are  unlimited, 
except  by  the  clear  statements  made  on  other  occasions 
that  prayer  must  be  in  faith,  which  includes  submission, 
and  in  accordance  with  the  will  of  God,  both  of  which 
conditions  are  implied  by  the  phrase,  "In  my  name." 

The  Coming  of  the  Comforter.     Vs.  15-27 

15  If  ye  love  me,  ye  will  keep  my  commandments.  16 
And  I  will  pray  the  Father,  and  he  shall  give  you  another 
Comforter,  that  he  may  be  with  you  for  ever,  17  eventhe  Spirit 
of  truth:  whom  the  world  cannot  receive;  for  it  beholdeth 
him  not,  neither  knoweth  him:  ye  know  him;  for  he  abideth 
with  you,  and  shall  be  in  you.  18  I  will  not  leave  you 
desolate:  I  come  unto  you.  19  Yet  a  little  while,  and  the 
world  beholdeth  me  no  more;  but  ye  behold  me:  because  I 
live,  ye  shall  live  also.     20  In  that  day  ye  shall  know  that  I  am 


John  14:  21-27   THE  PRIVATE  TEACHING  129 

in  my  Father,  and  ye  in  me,  and  I  in  you.  21  He  that  hath 
my  commandments,  and  keepeth  them,  he  it  is  that  loveth 
me:  and  he  that  loveth  me  shall  be  loved  of  my  Father, 
and  I  wUl  love  him,  and  will  manifest  myself  unto  him.  22 
Judas  (not  Iscariot)  saith  unto  him,  Lord,  what  is  come  to 
pass  that  thou  wilt  manifest  thyself  unto  us,  and  not  unto  the 
world?  23  Jesus  answered  and  said  unto  him.  If  a  man  love 
me,  he  will  keep  my  word:  and  my  Father  will  love  him, 
and  we  will  come  unto  him,  and  make  our  abode  with  him. 
24  He  that  loveth  me  not  keepeth  not  my  words:  and  the 
word  which  ye  hear  is  not  mine,  but  the  Father's  who  sent  me. 
25  These  things  have  I  spoken  unto  you,  while  yet  abiding 
with  you.  26  But  the  Comforter,  even  the  Holy  Spirit, 
whom  the  Father  will  send  in  my  name,  he  shall  teach  you  all 
things,  and  bring  to  your  remembrance  all  that  I  said  unto  you. 
27  Peace  I  leave  with  you;  my  peace  I  give  unto  you:  not 
as  the  world  giveth,  give  I  unto  you.  Let  not  your  heart  be 
troubled,  neither  let  it  be  fearful. 

The  supreme  ground  of  comfort,  and  the  main  message 
of  the  chapter,  is  found  in  the  promise:  "I  will  pray  the 
Father,  and  he  shall  give  you  another  Comforter,  that  he 
may  be  with  you  for  ever."  The  word  "Comforter"  or 
"Paraclete,"  or  "Advocate,"  as  it  is  at  times  translated, 
means  "one  who  is  called  to  the  side  of  another"  to  give 
help,  protection,  deliverance.  This  promised  Comforter 
was  the  Holy  Spirit,  and  his  various  offices  and  functions, 
as  related  to  believers,  are  all  summed  up  in  the  little  word 
"another."  That  is  to  say,  Jesus  had  been  a  true  "Com- 
forter" for  the  disciples;  now  that  his  bodily  presence  was 
to  be  withdrawn,  his  Spirit  was  to  do  for  his  disciples  all 
that  Jesus  had  been  doing  for  them.  He  was  to  guide,  to 
inspire,  to  strengthen,  to  sanctify.  This  promise  of  the 
gift  of  the  Holy  Spirit  does  not  imply  that  he  was  not  on 
earth  already.  He  had  ever  been  in  the  world,  and  had 
always  been  performing  the  same  work  for  the  people  of 
God;  but  after  the  ascension  of  Christ,  the  Spirit  was  to 
manifest  himself  in  new  power;  he  was  to  have,  as  an 
instrument,  the  truth  concerning  a  crucified,  risen.  Lord; 
and  the  resulting  work  of  the  Spirit  was  to  be  like  a  new 
"coming,"  a  new  "gift."  His  manifestation  was  to  be 
conditioned  upon  loving  obedience  to  Christ.     Vs.  15,  21. 


130  REVELATION  TO  DISCIPLES    John  14:  28-31 

His  presence  was  to  be  continuous:  "That  he  may  be  with 
you  for  ever."  Here  Jesus  is  not  contrasting  the  action  of 
the  Spirit  in  former  ages  with  that  in  the  new  age,  but  the 
abiding  of  the  Spirit  is  contrasted  with  his  own  approaching 
departure  by  way  of  death  and  resurrection.  The  Com- 
forter is  further  called  "the  Spirit  of  truth."  The  world, 
because  of  its  lack  of  moral  sympathy  with  Christ,  will  not 
be  able  to  receive  or  recognize  this  Spirit.  This  Spirit  was 
even  then  abiding  in  all  fullness  in  the  Master,  and  was  so 
to  dwell  in  his  followers.     V.  17. 

In  this  coming  of  the  Spirit,  Christ  himself  returns  to 
earth,  and  as  a  result  of  his  coming  the  disciples  will  enjoy 
a  larger  life  and  a  fuller  knowledge  of  the  Father  and  the 
Son.     Vs.  18-20. 

As  Jesus  is  interrupted  by  the  question  as  to  how  it  is 
that  he,  the  true  Messiah,  is  to  be  manifested  only  to  the 
disciples  and  not  to  the  world,  Jesus  replies  that  the  mani- 
festation of  which  he  has  been  speaking  is  spiritual;  it 
is  conditioned  upon  obedience  to  Christ,  and  its  result  will 
be  a  veritable  abiding,  in  the  believer,  of  the  Father  and  the 
Son.  Vs.  22,  23.  Jesus  further  assures  his  followers  that 
the  Comforter,  whom  he  now  clearly  designates  as  "the 
Holy  Spirit,"  will  teach  them  all  things  and  bring  to  their 
remembrance  all  the  words  of  their  Master.  \'s.  25,  26. 
In  view  of  such  promises,  Jesus  bequeaths  to  his  disciples 
a  legacy  which  he  takes  from  the  treasure  house  of  his  own 
experience:  "Peace  I  leave  with  you;  my  peace  I  give 
unto  you  .  .  .  Let  not  your  heart  be  troubled,  neither  let 
it  be  fearful." 

The  Necessary  Separation.     Vs.  28-31 

28  Ye  heard  how  I  said  to  you,  I  go  away,  and  I  come  unto 
you.  If  ye  loved  me,  ye  would  have  rejoiced,  because  I  go 
unto  the  Father:  for  the  Father  is  greater  than  I.  29  And 
now  I  have  told  you  before  it  come  to  pass,  that,  when  it  is 
come  to  pass,  ye  may  believe.  30  I  will  no  more  speak  much 
with  you,  for  the  prince  of  the  world  cometh:  and  he  hath 
nothing  in  me;  31  but  that  the  world  may  know  that  I  love 
the  Father,  and  as  the  Father  gave  me  commandment,  even 
so  I  do.     Arise,  let  us  go  hence. 


John  15:  1-11     THE  PRIVATE  TEACHING  131 

Jesus  adds  a  single  word  of  comfort.  In  spite  of  his 
promised  spiritual  return,  the  disciples  were  to  endure  the 
anguish  of  seeing  him  depart  by  way  of  death.  They  were 
to  lose  his  bodily  presence.  Jesus  assures  them  therefore 
that  his  going  away  was  a  necessary  condition  of  his  spirit- 
ual return;  that  his  very  prediction  of  death  would  later 
strengthen  their  faith;  that  while  they  were  now  to  sepa- 
rate, and  Satan  was  to  assault  him,  he  was  to  gain  no  abid- 
ing victory,  but  only  to  aid  in  manifesting  to  the  world  the 
loving  obedience  of  the  Son  to  the  will  of  his  Father. 
In  these  last  sentences  Jesus  uses  the  phrase:  "The  Father 
is  greater  than  I,"  and  it  has  been  interpreted  as  intimating 
that  he  did  not  claim  actual  deity;  but  could  any  mere 
man,  unless  insane  or  blasphemous  use  those  words  in 
comparing  himself  with  God?  It  is  true  that  the  Son,  in 
the  mystery  of  his  relation  to  the  Father,  was,  in  the  days 
of  his  flesh,  or  in  his  eternal  Sonship,  subordinate  to  the 
Father;  but  these  words,  like  many  in  this  sublime  chapter, 
are  true  witnesses  to  the  conscious  deity  of  the  God-Man, 
Jesus  Christ  our  Lord. 

b.  Jesus  the  True  Vine.     Ch.  15  :  1-17 

1  I  am  the  true  vine,  and  my  Father  is  the  husbandman. 
2  Every  branch  in  me  that  beareth  not  fruit,  he  taketh  it 
away:  and  every  branch  that  beareth  fruit,  he  cleanseth  it, 
that  it  may  bear  more  fruit.  3  Already  ye  are  clean  because 
of  the  word  which  I  have  spoken  unto  you.  4  Abide  in  me, 
and  I  in  you.  As  the  branch  cannot  bear  fruit  of  itself, 
except  it  abide  in  the  vine ;  so  neither  can  ye,  except  ye  abide 
in  me.  5  I  am  the  vine,  ye  are  the  branches:  He  that 
abideth  in  me,  and  I  in  him,  the  same  beareth  much  fruit: 
for  apart  from  me  ye  can  do  nothing.  6  If  a  man  abide  not 
in  me,  he  is  cast  forth  as  a  branch,  and  is  withered;  and  they 
gather  them,  and  cast  them  into  the  fire,  and  they  are  burned. 
7  If  ye  abide  in  me,  and  my  words  abide  in  you,  ask  whatso- 
ever ye  will,  and  it  shall  be  done  unto  you.  8  Herein  is  my 
Father  glorified,  that  ye  bear  much  fruit;  and  so  shall  ye  be 
my  disciples.  9  Even  as  the  Father  hath  loved  me,  I  also 
have  loved  you:  abide  ye  in  my  love.  10  If  ye  keep  my 
commandments,  ye  shall  abide  in  my  love;  even  as  I  have 
kept  my  Father's  commandments,  and  abide  in  his  love.     11 


132  REVELATION  TO  DISCIPLES    John  15:  12-17 

These  things  have  I  spoken  unto  you,  that  my  joy  may  be  in 
you,  and  that  your  joy  may  be  made  full.  12  This  is  my 
commandment,  that  ye  love  one  another,  even  as  I  have  loved 
you.  13  Greater  love  hath  no  man  than  this,  that  a  man  lay 
down  his  life  for  his  friends.  14  Ye  are  my  friends,  if  ye  do 
the  things  which  I  command  you.  15  No  longer  do  I  call 
you  servants;  for  the  servant  knoweth  not  what  his  lord 
doeth:  but  I  have  called'you  friends;  for  all  things  that  I  heard 
from  my  Father  I  have  made  known  unto  you.  16  Ye  did 
not  choose  me,  but  I  chose  you,  and  appointed  you,  that  ye 
should  go  and  bear  fruit,  and  that  your  fruit  should  abide: 
that  whatsoever  ye  shall  ask  of  the  Father  in  my  name,  he 
may  give  it  you.  17  These  things  I  command  you,  that  ye 
may  love  one  another. 

To  comfort  his  disciples,  on  the  eve  of  his  departure,  our 
Lord  had  been  assuring  them  that  while  he  was  indeed  to 
go  away,  still,  by  his  Spirit,  he  would  be  an  abiding  presence 
with  them,  and  through  them  his  work  would  be  continued. 
This  same  truth  he  further  illustrated  by  the  figure  of  a 
vine  and  its  branches.  The  disciples  were  to  be  in  \ital 
union  with  their  unseen  Lord,  and  through  them  his  life 
was  to  be  manifested  and  his  purposes  accomplished; 
just  as  the  branches  are  in  living  connection  with  the  vine, 
which,  only  on  its  branches,  bears  its  fruit.  As  the  pre- 
vious chapter  bore  witness  to  Christ  as  a  divine  Being  who 
would  ever  abide  in  his  followers,  so  here,  stress  is  laid 
upon  the  need  of  faith  in  him  as  the  absolute  condition  of 
the  life  which  he  would  impart.  Faith  is  here  pictured  as 
an  abiding  in  Christ,  which  is  to  be  as  insej)arable  as  the 
union  of  a  living  branch  and  its  vine;  the  result  will 
be  rich  fruit  of  spiritual  experience,  of  Christian  virtues, 
of  souls  saved. 

Jesus  first  expresses  the  displeasure  of  his  Father 
toward  his  faithless  followers:  "Every  branch  in  me  that 
beareth  not  fruit,  he  taketh  it  away;"  and  he  then  mentions 
the  provision  for  strengthening  the  spiritual  life  of  true 
belie\ers:  "And  every  branch  that  beareth  fruit,  he 
cleanseth  it,  that  it  may  bear  more  fruit."  Both  figures 
refer  to  the  process  of  pruning;  dead  wood  is  cut  away,  and 
even  living  shoots  and  fruit-bearing  branches  are  cut  back, 
in  order  that  the  clusters  of  grapes  may  be  more  rich  and 


John  15: 1-17     THE  PRIVATE  TEACHING  133 

full.  So  God,  by  his  providences,  does  di-scipline  Christians; 
and  so  it  is  necessary  that  our  natural  tendencies  and  ac- 
tions and  desires  must  be  restrained,  that  the  virtues  of  our 
Lord  may  be  manifested  in  us  and  his  work  wrought  through 
us.  However,  the  instrument  here  suggested  by  which 
this  pruning  is  accomplished,  is  not  divine  Providence  but 
the  teachings  and  the  manifested  will  of  Christ:  "Already 
ye  are  clean  because  of  the  word  which  I  have  spoken  unto 
you."  The  disciples,  who  had  received  this  word,  were 
cleansed,  in  principle,  and  potentially;  but  in  experience 
every  follower  of  Christ  must  apply  to  his  own  life  this 
pruning  knife,  if  fruit  is  to  be  produced  in  character  and 
service. 

The  supreme  condition  of  fruitfulness,  however,  is 
abiding  in  Christ ;  as  the  branches  draw  sap  from  the  vine, 
so  believers  must  derive  their  strength  and  wisdom  and 
holiness  and  power  from  their  present,  divine.  Lord: 
"Abide  in  me,  and  I  in  you.  As  the  branch  cannot  bear 
fruit  of  itself,  except  it  abide  in  the  vine;  so  neither  can  ye, 
except  ye  abide  in  me."  The  faith  in  Christ  thus  sym- 
bolized is  not,  however,  separated  from  "the  word"  to 
which  reference  was  first  made.  The  figure  of  speech  has 
changed,  but  abiding  in  Christ  has,  as  its  very  essence, 
obedience  to  him  and  submission  to  his  word. 

Before  dwelling  at  length  upon  this  condition  of  fruitful- 
ness Jesus  again  expresses  the  divine  displeasure  with  life- 
less branches,  which  are  to  be  "cast  forth"  and  "withered" 
and  "burned."  The  thought  is  not  to  be  so  pressed 
as  to  raise  the  question  of  the  loss  of  souls  who  are  once 
united  with  Christ.  We  are  concerned  here  with  service 
rather  than  salvation.  The  words,  however,  are  not  with- 
out serious  implications  as  to  the  absolute  necessity  of  a 
real  and  continuous  union  with  Christ. 

This  union,  if  characterized  by  a  true  submission  to  the 
will  of  Christ,  is  certain  to  result  in  fruitfulness:  "If  ye 
abide  in  me,  and  my  words  abide  in  you,  ask  whatsoever 
ye  will,  and  it  shall  be  done  unto  you."  Here  a  new  ele- 
ment is  introduced,  namely,  prayer;  but  the  relation  is 
vital.  One  who  is  united  with  Christ  in  trustful  obedience, 
one  who  meditates  upon  his  word,  one  who  is  guided  by  his 


134      REVELATION  TO  DISCIPLES  John  15: 18 to  16: 15 

indwelling  Spirit,  will  be  led  to  pray  for  the  success  of  the 
di\ine  work  in  his  own  experience  and  in  the  world,  and, 
for  prayer  so  originating,  there  is  no  limit  to  its  power. 
Fruitf Illness  must  result;  God  will  be  glorified  and  believers 
will  thus  show  themselves  to  be  true  disciples.     V.  8. 

As  Jesus  further  urges  his  followers  to  abide  in  him,  he 
slightly  changes  the  figure  and  declares  that  they  must 
abide  in  his  love.  He  thus  emphasizes  anew  the  element  of 
obedience,  as  characterizing  true  faith;  only  by  obedience 
can  we  know  and  appreciate  and  abide  in  the  love  of  Christ; 
"If  ye  keep  my  commandments,  ye  shall  abide  in  my  love." 
This  surely  will  produce  fruitf ulness;  this  love  is  like  sun- 
light to  the  ripening  fruit.  The  result  which  Jesus  specifies 
is  "joy:'*  "These  things  have  I  spoken  unto  you,  .  .  .  that 
your  joy  may  be  made  full."     V.  11. 

How  successful  the  Devil  is  in  making  us  believe  that 
joy  can  ever  come  in  his  sers'ice!  Joy  is  the  flower  of 
right;  it  is  always  and  only  the  fruit  of  obedience  to  Christ, 
and  in  its  essence  it  is  a  consciousness  of  his  approving  love. 

Last  of  all  Jesus  concentrates  all  his  commandments  in 
the  one  law  of  love:  "This  is  my  commandment,  that  ye 
love  one  another,  even  as  I  have  loved  you."  V.  12. 
He  illustrates  this  love  by  his  own  self-sacrifice  which  was 
to  be  consummated  the  next  day,  upon  the  cross,  and  by  his 
divine  friendship  which  had  led  him  to  confide  in  his  dis- 
ciples all  his  plans  and  gracious  purposes,  and  by  the  very 
work  to  which  he  had  called  them,  a  work  which  would 
consist  in  revealing  true  virtues  and  in  the  salvation  of 
immortal  souls,  a  work  which  would  be  accomplished  by 
prayer  in  his  holy  name.  It  may  be  that  some  of  us,  who 
wonder  at  our  fruitlessness,  as  followers  of  Christ,  need  this 
word  of  the  Master:  "These  things  I  command  you,  that 
ye  may  love  one  another." 

c.  The  Enmity  of  the  World  and  the  Work  of  the  Spirit. 
Chs.  15  :  18  to  16  :  15 


After  the  loving  exhortation  contained  in  (he  allegory 
of  "the  true  vine,"  Jesus  gives  to  his  discij)lcs  a  word  of 
warning  and  also  of  encouragement.     In  spite  of  the  beau- 


John  15:  18-27  THE  PRIVATE  TEACHING  135 

tiful  fruit  of  Christian  character,  the  disciples  would  be 
hated  by  the  world;  even  while,  in  the  name  of  Christ, 
they  offered  eternal  life,  the  world  would  seek  to  put  them 
to  death;  nevertheless,  in  their  persecution  and  peril,  they 
would  be  sustained  by  the  Holy  Spirit,  who  would  triumph 
over  the  spirit  of  the  world,  and  would  give  the  disciples 
fuller  revelation  of  truth.  Such  is  in  substance  the  con- 
tent of  this  paragraph.  Its  thoughts  center  upon  the  great 
truths  of  this  Gospel.  It  bears  testimony  to  the  Person  of 
Christ  by  his  expressed  consciousness  of  equality  with  the 
Father  and  the  divine  Spirit;  it  intimates  the  development 
of  faith  and  contains  a  solemn  rebuke  of  unbelief;  but  it 
speaks  most  specifically  of  the  life  of  believers  as  witnesses 
for  their  Lord.  The  disciples  had  just  been  exhorted  to 
abide  in  Christ,  that  they  might  bear  fruit;  here  they  are 
encouraged  by  the  assurance  that,  in  spite  of  the  hostility  of 
the  world,  abundant  fruit  would  be  produced  through  their 
testimony  for  the  Master  in  the  power  of  his  indwelling 
Spirit. 

(1)  The  Enmity  of  the  World.     Ch.  15  :  18  to  16  : 6 

18  If  the  world  hateth  you,  ye  know  that  it  hath  hated  me 
before  it  hated  you.  19  If  ye  were  of  the  world,  the  world 
would  love  its  own:  but  because  ye  are  not  of  the  world,  but 
I  chose  you  out  of  the  world,  therefore  the  world  hateth  you. 
20  Remember  the  word  that  I  said  unto  you,  A  servant  is  not 
greater  than  his  lord.  If  they  persecuted  me,  they  will  also 
persecute  you;  if  they  kept  my  word,  they  will  keep  yours 
also.  21  But  all  these  things  will  they  do  unto  you  for  my 
name's  sake,  because  they  know  not  him  that  sent  me. 
22  If  I  had  not  come  and  spoken  unto  them,  they  had  not  had 
sin:  but  now  they  have  no  excuse  for  their  sin.  23  He 
that  hateth  me  hateth  my  Father  also.  24  If  I  had  not  done 
among  them  the  works  which  none  other  did,  they  had  not 
had  sin:  but  now  have  they  both  seen  and  hated  both  me  and 
my  Father.  25  But  this  cometh  to  pass,  that  the  word  may  be 
fulfilled  that  is  written  in  their  law.  They  hated  me  without 
a  cause.  26  But  when  the  Comforter  is  come,  whom  I  wiU 
send  imto  you  from  the  Father,  even  the  Spirit  of  truth, 
which  proceedeth  from  the  Father,  he  shall  bear  witness  of 
me:  27  and  ye  also  bear  witness,  because  ye  have  been  with 
me  from  the  begiiming. 


136  REVELATION  TO  DISCIPLES    John  16:  1-7 

1  These  things  have  I  spoken  unto  you,  that  ye  should  not 
be  caused  to  stumble.  2  They  shall  put  you  out  of  the  syna- 
gogues: yea,  the  hour  cometh,  that  whosoever  killeth  you 
shall  thmk  that  he  offereth  service  unto  God.  3  And  these 
things  will  they  do,  because  they  have  not  known  the  Father, 
nor  me.  4  But  these  things  have  I  spoken  unto  you,  that 
when  their  hour  is  come,  ye  may  remember  them,  how  that  I 
told  you.  And  these  things  I  said  not  unto  you  from  the 
beginning,  because  I  was  with  you.  5  But  now  I  go  unto 
him  that  sent  me;  and  none  of  you  asketh  me.  Whither  goest 
thou?  6  But  because  I  have  spoken  these  things  unto  you, 
sorrow  hath  filled  your  heart. 

The  enmity  of  the  world  is  contrasted  with  the  love  of 
believers,  of  which  Jesus  had  just  been  speaking.  In  a 
Christian  community,  and  wherever  Christ  is  loved,  his 
followers  will  not  be  hated;  but  from  those  who  reject 
Christ  and  his  claims,  nothing  need  be  expected  but  enmity, 
persecution,  death;  the  servants  will  be  hated  just  as  the 
Master  was  and  just  because  of  the  Master. 

This  hatred  is  attributed  to  ignorance  of  God,  to  false 
conceptions  of  his  nature  and  will:  "Yea,  the  hour  cometh, 
that  whosoever  killeth  you  shall  think  that  he  offereth 
service  unto  God";  but  it  is  further  attributed  to  a  willful, 
stubborn,  sinful,  ignorance  of  God,  and  to  a  hatred  of  him 
as  he  has  been  revealed  by  Christ.  The  clear  testimony 
borne  by  the  words  and  works  of  Christ  had  only  aggra- 
vated their  guilt:  "If  I  had  not  come  and  spoken  unto  them, 
they  had  not  had  sin:  but  now  they  ha\e  no  excuse  for 
their  sin.  He  that  hateth  me  hateth  my  Father  also. 
If  I  had  not  done  among  them  the  works  which  none  other 
did,  they  had  not  had  sin:  but  now  have  they  both  seen  and 
hated  both  me  and  my  Father."  In  no  other  part  of  his 
Gospel  has  John  declared  more  clearly  the  sinful  nature  of 
unbelief,  and  the  peril  of  rejecting  Christ;  for  to  deny 
his  claims  and  to  refuse  to  become  his  disciple  is  to  hate 
God  and  to  condemn  one's  own  soul. 


(2)  The  Work  of  the  Spirit.     Ch.  16  :  7-15 

7  Nevertheless  I  tell  you  the  truth:   It  is  expedient  for  you 
that  I  go  away;   for  if  I  go  not  away,  the  Coniforter  will  not 


John  16: 8-15     THE  PRIVATE  TEACHLNG  137 

come  unto  you ;  but  if  I  go,  I  will  send  him  unto  you.  8  And 
he,  when  he  is  come,  will  convict  the  world  in  respect  of  sin, 
and  of  righteousness,  and  of  judgment:  9  of  sin,  because  they 
believe  not  on  me;  10  of  righteousness,  because  I  go  to  the 
Father,  and  ye  behold  me  no  more;  11  of  judgment,  because 
the  prince  of  this  world  hath  been  judged.  12  I  have  yet 
many  things  to  say  unto  you,  but  ye  cannot  bear  them  now. 
13  Howbeit  when  he,  the  Spirit  of  truth,  is  come,  he  shall 
guide  you  into  all  the  truth :  for  he  shall  not  speak  from  him- 
self;  butwhatthingssoeverheshallhear,^/2ese  shallhe  speak: 
and  he  shall  declare  unto  you  the  things  that  are  to  come.  14 
He  shall  glorify  me:  for  he  shall  take  of  mine,  and  shall 
declare  it  unto  you.  15  All  things  whatsoever  the  Father 
hath  are  mine :  therefore  said  I,  that  he  taketh  of  mine,  and 
shall  declare  it  unto  you. 

The  work  of  the  Holy  Spirit  has  been  mentioned  more 
than  once  in  the  course  of  this  Gospel,  and  notably  in  the 
previous  chapters  which  spoke  of  the  coming  of  the  Com- 
forter, but  in  no  section  of  the  narrative,  possibly  in  no 
part  of  Scripture,  is  his  work  so  clearly  set  forth  as  In  this 
paragraph. 

Jesus  had  told  his  disciples  that  he  was  going  to  the 
Father;  he  wished  them  to  ask  him  more  about  this  de- 
parture: "None  of  you  asketh  me,  Whither  goest  thou?" 
Peter  had  asked  but  he  had  In  mind  something  quite 
different,  some  perilous  journey  on  earth;  but  the  dis- 
ciples were  wholly  concerned  with  their  own  sorrow  at  the 
coming  separation.  Jesus  now  assures  them  that  the 
loss  of  his  physical  presence  will  be  more  than  com- 
pensated by  the  coming  of  the  Spirit.  He  did  not  mean 
that  the  Holy  Spirit  was  not  then  present  or  had  not  always 
been  In  the  world,  but  that,  after  the  death  and  resurrection 
and  ascension  of  Jesus,  he  would  begin  a  work  so  marvelous 
and  unique  that  It  could  properly  be  described  under  the 
figure  of  a  "coming"  or  of  a  being  "sent  from  the  Father." 
This  work  would  have  as  Its  very  essence  the  making  of 
Jesus  known  to  his  disciples  in  all  the  fullness  of  his  divine 
Person  and  work :  "He  shall  glorify  me" ;  and  through  the 
disciples  the  making  of  Jesus  known  to  the  world:  "He 
shall  bear  witness  of  me:  and  ye  also  bear  witness."  It 
is  upon  the  work  in  the  world  accomplished  through  the 


138  REVELATION  TO  DISCIPLES    John  16:  7-11 

disciples  by  the  Spirit,  that  Jesus  first  dwells,  ch.  16  :  8-11, 
before  enlarging  upon  the  work  of  the  Spirit  within  the  dis- 
ciples.    Vs.  12-15. 

In  the  World.     Vs.  7-11 

It  is  true  that  the  disciples  are  not  here  mentioned;  the 
whole  thought  centers  upon  the  mission  of  the  Comforter; 
but  they  are  the  instruments  by  which  he  is  to  work;  their 
witness  is  to  be  by  his  power;  they  are  to  be  the  voices 
by  which  he  is  to  speak.  In  fact,  these  verses  are  simply 
a  statement  of  the  result  of  the  witness  to  Christ  which  his 
followers  were  to  give,  under  the  power  of  his  Spirit.  He 
will  reprove,  or  convince,  or  "convict,"  by  the  presentation 
of  evidence:  "He,  .  .  .  will  convict  the  world  ...  of 
sin,  and  of  righteousness,  and  of  judgment." 

(a)  "Of  sin,  because  they  believe  not  on  me."  This 
does  not  mean  that  unbelief  is  a  sin;  of  course  it  is;  but  it 
means  that  the  Holy  Spirit  w^ll  convict  the  world  of  being 
sinful,  on  the  ground,  or  evidence,  of  its  rejection  of 
Christ.  It  is  a  sin  not  to  believe  in  Christ;  but  the  truth 
here  taught  is  that  the  rejection  of  Christ  shows  one  to  be 
a  sinner.  Christ  is  good  and  holy  and  pure;  to  reject  him 
is  to  convict  oneself  of  being  opposed  to  goodness  and 
holiness  and  purity  and  love.  When  Christ  is  preached 
he  becomes  the  Touch'stone  of  character. 

(b)  "Of  righteousness,  because  I  go  to  the  Father,  and 
ye  behold  me  no  more";  that  is,  by  his  resurrection  and 
ascension,  Jesus  was  proved  to  be  a  righteous  man,  and  all 
his  claims  to  deity  were  vindicated.  The  resurrection  and 
ascension  of  Jesus  still  form  the  ground  on  which  the  Holy 
Spirit  convicts  men  that  Jesus  is  the  Christ,  the  Son  of  God. 

(c)  "Of  judgment,  because  the  prince  of  this  world  hath 
been  judged."  The  specific  judgment  in  mind  is  that  of 
the  Devil.  At  the  cross  he  massed  all  his  forces,  there  he 
suffered  his  eternal  defeat.  His  doom  was  settled  and  his 
sentence  pronounced.  Every  time  Christ  is  preached, 
under  the  power  of  the  Holy  Spirit,  Satan  suffers  some 
further  loss,  and  every  saved  soul  is  a  new  proof  of  his 
"judgment." 


John  16: 12-17  THE  PRIVATE  TEACHING  139 

Thus  we  are  concerned  here  with  the  sin  of  the  world, 
the  righteousness  of  Jesus,  and  the  judgment  of  Satan,  as 
these  are  proved  by  the  Holy  Spirit,  on  the  evidence  of  the 
rejection  of  Jesus,  of  his  resurrection,  and  of  his  triumph 
on  the  cross.  These  great  facts,  if  presented  by  witnesses 
under  the  power  of  the  Holy  Spirit,  never  fail  to  convict 
the  world.  The  first  great  fulfillment  of  the  promise  was 
on  the  Day  of  Pentecost  when,  as  Peter,  "filled  with 
the  Holy  Spirit,"  presented  these  proofs,  three  thousand 
souls  were  convicted  and  saved.  So  to-day,  when  the 
Holy  Spirit  accomplishes  a  great  work  of  saving  grace,  it 
is  only  where  witnesses  are  testifying  faithfully  to  a  cruci- 
fied, risen,  ascended,  divine  Christ. 

Within  Believers.     Vs.  12-15 

This  has  been  intimated  already.  It  was  summed  up  in 
the  gracious  words  of  Jesus:  'T  have  yet  many  things  to 
say  unto  you,  but  ye  cannot  bear  them  now,"  for  until  his 
death  and  resurrection  there  were  many  spiritual  realities 
which  his  disciples  would  not  be  able  to  understand: 
"Howbeit  when  he,  the  Spirit  of  truth,  is  come,  he  shall 
guide  you  into  all  the  truth:  for  he  shall  not  speak  from 
himself;  but  what  things  soever  he  shall  hear,  these  shall 
he  speak:  and  he  shall  declare  unto  you  the  things  that 
are  to  come.  He  shall  glorify  me:  for  he  shall  take  of 
mine,  and  shall  declare  it  unto  you.  All  things  whatso- 
ever the  Father  hath  are  mine."  Thus,  it  is  the  office  of 
the  Comforter  to  reveal  to  the  believer  all  the  divine  riches 
and  grace  that  are  in  Christ  Jesus,  to  take  the  great  realities 
of  his  divine  Person  and  work  and  make  their  meaning 
clear  and  vital.  Nothing  is  said  here  of  the  consequent 
sanctifying  influence  in  life  and  character;  but  we  are  con- 
cerned here  with  witnessing  for  Christ  and  are  reminded 
that  in  preparation  for  such  service  we  need  the  illumina- 
tion and  guidance  of  the  Holy  Spirit  of  truth. 

d.  The  Encouraging  Farewell.     Ch.  16  :  16-33 

16  A  little  while,  and  ye  behold  me  no  more;  and  again  a 
little  while,  and  ye  shall  see  me.     17  Some  of  his  disciples 


140  REVELATION  TO  DISCIPLES    John  16:  18-33 

therefore  said  one  to  another,  What  is  this  that  he  saith  unto 
us,  A  little  while,  and  ye  behold  me  not;  and  again  a  little 
while,  and  ye  shall  see  me:  and.  Because  I  go  to  the  Father? 
18  They  said  therefore,  What  is  this  that  he  saith,  A  little 
while?  We  know  not  what  he  saith.  19  Jesus  perceived 
that  they  were  desirous  to  ask  him,  and  he  said  unto  them, 
Do  ye  inquire  among  yourselves  concerning  this,  that  I  said, 
A  little  while,  and  ye  behold  me  not,  and  again  a  little  while, 
and  ye  shall  see  me?  20  Verily,  verily,  I  say  unto  you,  that 
ye  shall  weep  and  lament,  but  the  world  shall  rejoice:  ye 
shall  be  sorrowful,  but  your  sorrow  shall  be  turned  into  joy. 
21  A  woman  when  she  is  in  travail  hath  sorrow,  because  her 
hour  is  come:  but  when  she  is  delivered  of  the  child,  she 
remembereth  no  more  the  anguish,  for  the  joy  that  a  man  is 
bom  into  the  world.  22  And  ye  therefore  now  have  sorrow: 
but  I  will  see  you  again,  and  your  heart  shall  rejoice,  and 
your  joy  no  one  taketh  away  from  you.  23  And  in  that  day 
ye  shall  ask  me  no  question.  Verily,  verily,  I  say  unto  you, 
If  ye  shall  ask  anything  of  the  Father,  he  will  give  it  you  in 
my  name.  24  Hitherto  have  ye  asked  nothing  in  my  name: 
ask,  and  ye  shall  receive,  that  your  joy  may  be  made  full. 

25  These  things  have  I  spoken  unto  you  in  dark  sayings: 
the  hour  cometh,  when  I  shall  no  more  speak  unto  you  in 
dark  sayings,  but  shall  tell  you  plainly  of  the  Father.  26  In 
that  day  ye  shall  ask  in  my  name:  and  I  say  not  unto  you, 
that  I  will  pray  the  Father  for  you;  27  for  the  Father  himself 
loveth  you,  because  ye  have  loved  me,  and  have  believed  that 
I  came  forth  from  the  Father.  28  I  came  out  from  the  Father, 
and  am  come  into  the  world:  again,  I  leave  the  world,  and 
go  unto  the  Father.  29  His  disciples  say,  Lo,  now  speakest 
thou  plainly,  and  speakest  no  dark  saying.  30  Now  know 
we  that  thou  knowest  all  things,  and  needest  not  that  any 
man  should  ask  thee:  by  this  we  believe  that  thou  camest 
forth  from  God.  31  Jesus  answered  them.  Do  ye  now 
believe?  32  Behold,  the  hour  cometh,  yea,  is  come,  that 
ye  shall  be  scattered,  every  man  to  his  own,  and  shall  leave  me 
alone:  and  yet  I  am  not  alone,  because  the  Father  is  with  me. 
33  These  things  have  I  spoken  unto  you,  that  in  me  ye 
may  have  peace.  In  the  world  ye  have  tribulation:  but  be  of 
good  cheer;    I  have  overcome  the  world. 

Now  the  last  words  are  to  be  spoken.  The  time  for 
separation  has  come.  Jesus  is  pjoing  forth  to  hetra\"al 
and  to  death.  Naturally  he  reverts  lo  the  subject  of  his 
departure;   but  his  last  message  of  comfort  is  the  same  in 


John  16: 16-33  THE  PRIVATE  TEACHING  141 

substance  that  he  has  already  conveyed.  He  is  going 
away,  but  he  encourages  his  disciples  by  again  assuring 
them  that  he  is  to  be  with  them  ever  as  an  unseen,  abiding, 
presence.  When  the  Holy  Spirit  has  come  in  Pentecostal 
power,  then  the  disciples  will  enjoy  a  truer,  fuller  fellowship 
with  Christ  than  even  in  the  days  of  his  earthly  ministry. 

It  is,  in  fact,  with  the  work  of  the  Holy  Spirit,  that  we  are 
here  concerned,  as  in  the  verses  which  precede.  His 
agency,  and  the  blessing  he  confers,  is  the  very  beginning 
and  ending  of  the  teaching  of  our  Lord  in  the  "upper 
room." 

Thus  when  Jesus  closes  his  farewell  discourse  he  teaches 
(1)  that  the  real  manifestation  of  his  spiritual  presence,  by 
the  agency  of  the  Holy  Spirit,  will  speedily  follow  his 
death:  "A  little  while,  and  ye  behold  me  no  more";  he 
was  to  die  on  the  morrow.  "Again  a  little  while,  and  ye 
shall  see  me,"  not  only  in  resurrection,  but  with  enlarged 
spiritual  vision,  at  Pentecost,  and  ever  after. 

As  the  disciples  are  puzzled  at  a  promise  so  mysterious, 
which  intimated  that  the  going  away  of  Jesus  was  a  condi- 
tion of  his  more  real  presence,  he  further  reassures  them  by 
stating  (2)  that  their  temporary  anguish  at  the  separation 
caused  by  his  death  will  be  forgotten  in  the  joy  of  the 
spiritual  reunion  which  will  be  endless:  "And  ye  therefore 
now  have  sorrow:  but  I  will  see  you  again,  and  your  heart 
shall  rejoice,  and  your  joy  no  one  taketh  away  from  you." 

(3)  The  influence  of  the  Holy  Spirit  will  further  enlarge 
the  knowledge  of  the  disciples,  as  already  suggested  in 
verses  12-15.  They  will  not  need  to  make  such  inquiries 
of  the  Lord  as  they  have  made  during  this  conversation: 
"And  in  that  day  ye  shall  ask  me  no  question."  (4) 
They  will  pray,  however,  but  it  will  be  to  the  Father  in  the 
name  of  the  Son:  "Hitherto  have  ye  asked  nothing  in  my 
name:  ask,  and  ye  shall  receive,  that  your  joy  may  be 
made  full."  "In  my  name"  signifies  in  virtue  of  all  he 
has  been  revealed  to  be;  after  Pentecost,  as  never  before, 
he  was  known  as  the  Christ,  the  Son  of  God,  the  risen, 
glorified,  invisible,  divine  Lord  and  Saviour.  Prayer  in 
his  name  would  surely  avail.  (5)  Jesus  finally  lays  aside 
all  figures  of  speech  and  plainly  declares  his  divine  pre- 


142  REVELATION  TO  DISCIPLES    John  17:  1-26 

existence,  his  incarnation,  his  death,  his  resurrection: 
"I  came  out  from  the  Father,  and  am  come  into  the  world: 
again,  I  leave  the  world,  and  go  unto  the  Father." 

This,  at  last,  the  disciples,  seem  to  understand,  and  they 
assert  their  faith:  "By  this  we  believe  that  thou  earnest 
forth  from  God."  Jesus  replies  (6)  that  their  faith  is  to 
be  sorely  tested,  and  will  not  be  victorious  at  first:  "Be- 
hold, the  hour  cometh,  yea,  is  come,  that  ye  shall  be  scat- 
tered, every  man  to  his  own,  and  shall  leave  me  alone." 
(7)  However,  united  to  him  by  a  strengthened  faith,  by  the 
power  of  his  Spirit,  they  shall  soon  enjoy  peace  and  share 
the  victory  of  their  Master  over  the  opposition  and  enmity 
of  the  world. 

This  closing  paragraph  is  in  peculiar  harmony  with  the 
continual  purpose  of  John.  As  the  fourteenth  chapter 
presents  testimony  to  the  divine  Person  of  Christ,  as  the 
fifteenth  emphasizes  the  need  of  a  vital  faith  by  which  be- 
lievers can  abide  in  him,  so  this  chapter  enlarges  upon  the 
life  which  results  from  faith,  a  life  in  which  the  Lord  by  the 
power  of  his  indwelling  Spirit,  makes  real  his  gracious 
presence,  gives  increasing  knowledge  of  the  truth  and 
confidence  in  prayer,  inspires  heroic  courage,  and  secures 
abiding  peace. 

3.  Jesus'  Intercessory  Prayer.    Ch.  17: 1-26 

"There  is  no  voice  which  has  ever  been  heard,  either  in 
heaven  or  in  earth,  more  exalted,  more  holy,  more  fruit- 
ful, more  sublime,  than  this  prayer  offered  up  by  the  Son  of 
God  himself."  Such  are  the  words  of  IMelancthon;  and 
such  has  been  the  verdict  of  the  Christian  centuries.  This 
chapter  constitutes  "the  most  precious  fragment  of  the 
past."  Here,  according  to  all  commentators,  we  enter 
the  holy  of  holies  of  the  New  Testament,  for  here  we  are 
given  the  most  profound  revelation  of  the  very  heart  of 
our  Lord. 

This  is,  in  very  truth,  "IMic  Lord's  Prayer."  We  projv 
erly  apply  this  name  to  the  formula  taught  by  Jesus  to  his 
disciples,  and  beginning:  "Our  Father  who  art  in  heaven"; 
but  speaking  more  strictly,  this  is  his  prayer;  he  could  not 


John  17: 1-5       THE  PRIVATE  TEACHING  143 

have  used  the  petitions  he  taught  his  disciples,  including 
as  they  do  a  request  for  forgiveness;  and  none  of  his 
disciples  could  have  uttered  these  words.  If  we  wish 
one  unanswerable  argument  to  prove  the  deity  of  Christ, 
it  can  be  supplied  in  this  single  chapter  of  John.  The 
sublime  self-consciousness  of  the  speaker,  his  claim  of 
universal  dominion,  his  reference  to  a  previous  existence 
in  living  unity  with  the  eternal  God,  leave  us  as  the  only 
possible  explanations,  either  insanity,  blasphemy,  or  deity. 
If  on  the  other  hand,  we  are  not  concerned  with  witness  to 
the  person  of  Christ  but  wish  an  answer  to  the  question 
with  which  John  is  continually  concerned,  namely,  what 
is  the  life  in  which  faith  in  Christ  will  issue,  we  have  here 
certain  petitions  offered,  by  the  Son  of  God,  for  his  follow- 
ers; as  they  come  from  him,  what  are  these  but  prophecies 
of  blessing  and  promises  to  faith? 

Jesus  Prays  to  Be  Glorified.     Vs.  1-5 

1  These  things  spake  Jesus;  and  lifting  up  his  eyes  to 
heaven,  he  said,  Father,  the  hour  is  come;  glorify  thy  Son, 
that  the  Son  may  glorify  thee:  2  even  as  thou  gavest  him 
authority  over  all  flesh,  that  to  all  whom  thou  hast  given  him, 
he  should  give  eternal  life.  3  And  this  is  life  eternal,  that 
they  should  know  thee  the  only  true  God,  and  him  whom 
thou  didst  send,  even  Jesus  Christ.  4  I  glorified  thee  on  the 
earth,  having  accomplished  the  work  which  thou  hast  given 
me  to  do.  5  And  now,  Father,  glorify  thou  me  with  thine 
own  self  with  the  glory  which  I  had  with  thee  before  the  world 
was. 

Jesus  prays,  first  of  all  for  himself;  but  the  petition 
is  the  farthest  possible,  removed  from  selfishness.  He 
prays  to  be  glorified,  in  order  that  he  may  glorify  his 
Father,  and  thus  give  "eternal  life"  to  his  followers. 
"Father,  the  hour  is  come;  glorify  thy  Son,  that  the  Son 
may  glorify  thee:  even  as  thou  gavest  him  authority  over 
all  flesh,  that  to  all  whom  thou  hast  given  him,  he  should 
give  eternal  life." 

"The  hour,"  was  the  expected  time  of  his  death  and 
resurrection.  This  prayer  was  uttered  on  the  night  of  his 
agony  only  a  few  hours  before  his  Passion.    By  his  request 


144  REVELATION  TO  DISCIPLES    John  17:  1-5 

to  be  glorified,  Jesus  referred  to  his  crucifixion,  his  triumph 
over  the  grave,  his  ascension,  and  supremely  his  outpouring 
of  the  Holy  Sjiirit.  To  "glorify"  one  is  to  make  one 
known;  Jesus  desires  to  be  made  known  in  his  true  char- 
acter, as  the  divine  Son  of  God,  as  the  Messiah,  as  the 
Saviour  of  the  world.  This  manifestation  all  centered  in 
"the  hour"  which  had  come,  but  which  would  include  Pen- 
tecost and  all  that  the  gift  of  the  Holy  Sjiirit  suggests. 
That  gift  constituted  or  secured  the  answer  to  this  prayer. 
By  "the  glory"  of  the  Son,  the  glory  of  the  Father  was 
secured.  God  was  never  so  fully  revealed  in  all  his  justice 
and  love  and  holiness  and  grace,  as  by  "the  hour"  with 
which  we  are  now  concerned. 

Then,  too,  by  this  revelation,  life  was  secured  for  the  fol- 
lowers of  Christ;  for  "this  is  life  eternal,  that  they  should 
know  thee  the  only  true  God,  and  him  whom  thou  didst 
send,  even  Jesus  Christ."  To  "know,"  according  to  this 
Gospel,  is  not  merely  an  act  of  the  mind;  in  that  sense, 
demons  know  God;  but  it  denotes  love,  obedience,  faith, 
the  response  of  the  entire  being.  Thus  to  know  God  as 
revealed  in  his  Son  is  to  have  eternal  life.  This  life  is, 
therefore,  not  only  a  future,  but  a  present  experience; 
it  denotes  endless  existence  but  also  a  heavenly  blessed- 
ness. This  first  petition  Jesus  based  upon  the  fact  that  his 
earthly  task  was  complete:  "I  ha\e  accomplished  the 
work  which  thou  hast  given  me  to  do."  Already  the 
surpeme  sacrifice  seemed  to  him  to  have  been  made. 
His  work  was  finished;  and  he  would  therefore  pray; 
"And  now,  Father,  glorify  thou  me  with  thine  own  self 
with  the  glory  which  I  had  with  thee  before  the  world  was." 

How  few  of  us  feel,  under  the  shadow  of  death,  that  life 
is  complete,  that  its  work  is  finished!  What  a  pathetic 
series  of  beginnings  and  failures  and  imperfect  endeavors 
it  does  seem  to  be.  Vet,  if  one  does  the  will  of  God,  the 
symbol  of  life  need  not  be  a  broken  column.  Much 
may  seem  incomi)lete:  only  three  years  of  ministry,  only 
a  few  sick  healed,  only  a  few  sermons  preached,  only  ele\en 
disciples  secured,  no  book  written,  no  organization  formed; 
but  the  work  may  be  finished,  we  need  not  linger  longer 
here;   the  cross  remains,  then  glory. 


John  17:  6-19    THE  PRIVATE  TEACHING  145 

Jesus  Prays  for  His  Disciples.     Vs.  6-19 

6  I  manifested  thy  name  unto  the  men  whom  thou  gavest 
me  out  of  the  world:  thine  they  were,  and  thou  gavest  them 
to  me ;  and  they  have  kept  thy  word.  7  Now  they  know  that 
all  things  whatsoever  thou  hast  given  me  are  from  thee:  8 
for  the  words  which  thou  gavest  me  I  have  given  unto  them ; 
and  they  received  them,  and  knew  of  a  truth  that  I  came  forth 
from  thee,  and  they  believed  that  thou  didst  send  me.  9  I 
pray  for  them :  I  pray  not  for  the  world,  but  for  those  whom 
thou  hast  given  me ;  for  they  are  thine :  10  and  all  things  that 
are  mine  are  thine,  and  thine  are  mine :  and  I  am  glorified  in 
them.  11  And  I  am  no  more  in  the  world,  and  these  are  in 
the  world,  and  I  come  to  thee.  Holy  Father,  keep  them  in  thy 
name  which  thou  hast  given  me,  that  they  may  be  one,  even  as 
we  are.  12  While  I  was  with  them,  I  kept  tiiem  in  thy  name 
which  thou  hast  given  me :  and  I  guarded  them,  and  not  one  of 
them  perished,  but  the  son  of  perdition;  that  the  scripture 
might  be  fulfilled.  13  But  now  I  come  to  thee;  and  these 
things  I  speak  in  the  world,  that  they  may  have  my  joy  made 
full  in  themselves.  14  I  have  given  them  thy  word;  and  the 
world  hated  them,  because  they  are  not  of  the  world,  even  as  I 
am  not  of  the  world.  15  1  pray  not  that  thou  shouldest  take 
them  from  the  world,  but  that  thou  shouldest  keep  them  from 
the  evil  one.  16  They  are  not  of  the  world,  even  as  I  am  not 
of  the  world.  17  Sanctify  them  in  the  truth:  thy  word  is 
truth.  18  As  thou  didst  send  me  into  the  world,  even  so 
sent  I  them  into  the  world.  19  And  for  their  sakes  I  sanctify 
myself,  that  they  themselves  also  may  be  sanctified  in  truth. 

Jesus  prays  next  for  his  immediate  disciples,  for  "the 
twelve"  who  had  been  with  him;  but  he  first  describes 
them  in  phrases  which  have  a  meaning  and  a  message 
for  all  w^ho  call  themselves  his  followers:  "The  men 
whom  thou  gavest  me  out  of  the  world,"  "they  have 
kept  thy  word";  "the  words  which  thou  gavest  me  .  .  . 
they  received";   "they  believed  that  thou  didst  send  me." 

For  these  men  Jesus  prays:  "I  pray  not  for  the  world, 
but  for  those  whom  thou  hast  given  me."  He  does  not 
mean  that  he  never  prayed  for  the  world,  or  that  we  should 
not  so  pray;  but  on  this  supreme  occasion  he  wishes  to 
ask  certain  things  for  his  followers. 

The  petitions  are  two  in  number.  First  he  prays  that 
they  may  be  kept  from  evil.     During  the  earthly  ministry 


146  REVELATION  TO  DISCIPLES    John  17:20-23 

of  Jesus  he  has  guarded  his  disciples,  but  now  he  is  leaving 
them.  The  world  will  hate  them.  He  therefore  commits 
them  to  the  care  of  his  Father.  He  docs  not  ask  that  they 
shall  be  taken  out  of  the  world  as  he  himself  is  leaving 
the  world.  He  does  not  ask  that  they  shall  be  kept  from 
sorrow  and  pain  and  temptation,  but  from  gloom  and  dis- 
couragement and  sin.  "I  pray  not  that  thou  shouldest 
take  them  from  the  world,  but  that  thou  shouldest  keep 
them  from  the  evil  one." 

Their  protection  was  to  be  effected  by  the  agency  of  his 
Spirit,  but  also  by  the  instrument  of  the  truth  concerning 
his  Father.  "While  I  was  with  them,  I  kept  them  in  thy 
name,"  that  is  by  means  of  what  God  was  known  to  be,  by 
the  revelation  which  Jesus  had  given  of  the  Father;  and 
by  the  same  means  they  will  be  kept  after  his  departure: 
"Holy  Father,  keep  them  in  thy  name  which  thou  hast 
given  me." 

Secondly,  Jesus  prays  that  his  disciples  may  be  sancti- 
fied. This  does  not  here  refer  specifically  to  holiness,  or 
separation  from  sin.  That  was  the  burden  of  the  first 
petition.  The  request  is  rather,  that  they  may  be  set 
apart  for  service,  and  more  specifically  for  the  service  of 
witnessing  to  the  truth.  It  is  really  a  prayer  for  the 
consecration  of  his  chosen  messengers  to  their  appointed 
mission.  "Sanctify  them  in  the  truth:  thy  word  is  truth." 
The  revelation  of  the  Father  which  Jesus  had  given, 
"the  truth"  he  had  revealed,  was  to  be  not  only  the  instru- 
ment of  their  consecration  but  the  sphere  of  their  service. 
Therefore  Jesus  adds  "As  thou  didst  send  me  into  the 
world,  even  so  sent  I  them  into  the  world,"  that  is,  to  be 
his  messengers,  to  testify  to  "the  truth." 

Jesus  Prays  for  His  Church.     Vs.  20-26 

20  Neither  for  these  only  do  I  pray,  but  for  them  also  that 
believe  on  me  through  their  word;  21  that  they  may  all  be 
one;  even  as  thou,  Father,  art  in  me,  and  I  in  thee,  that  they 
also  may  be  in  us:  that  the  world  may  believe  that  thou  didst 
send  me.  22  And  the  glory  which  thou  hast  given  me  I  have 
given  unto  them;  that  they  may  be  one,  even  as  we  are  one; 
23  I  in  them,  and  thou  in  me,  that  they  may  be  perfected  into 


John  17:24-26  THE  PRIVATE  TEACHING  147 

one ;  that  the  world  may  know  that  thou  didst  send  me,  and 
lovedst  them,  even  as  thou  lovedst  me.  24  Father,  I  desire 
that  they  also  whom  thou  hast  given  me  be  with  me  where  I 
am,  that  they  may  behold  my  glory,  which  thou  hast  given 
me:  for  thou  lovedst  me  before  the  foundation  of  the  world. 
25  O  righteous  Father,  the  world  knew  thee  not,  but  I  knew 
thee;  and  these  knew  that  thou  didst  send  me;  26  and  I 
made  known  unto  them  thy  name,  and  will  make  it  known; 
that  the  love  wherewith  thou  lovedst  me  may  be  in  them,  and 
I  in  them. 

Having  prayed  for  himself  and  his  disciples,  Jesus 
now  prays  for  all  believers,  "that  they  may  all  be  one," 
and  that  at  last  they  may  be  with  him  in  heavenly  "glory." 
The  first  petition,  for  the  oneness  of  believers,  refers 
to  something  quite  different,  and  far  more  wonder- 
ful, than  the  "church  unity,"  the  "organic  union"  the 
"united  Christendom,"  to  which  it  is  commonly  supposed 
to  refer.  It  contemplates  a  spiritual  unity,  which  must  be 
given  visible  expression,  but  which,  in  its  essence,  con- 
sists of  a  union  with  Christ,  and  through  him  with  God. 
Jesus  prayed  "that  they  also  may  be  in  us."  The  prayer 
was  given  its  initial  answer  on  the  Day  of  Pentecost  when, 
by  the  Holy  Spirit,  believers  were  "all  baptized  into  one 
body."  So  Paul  does  not  pray  for  "church  unity,"  but 
insists  that  it  already  exists.  Even  now,  "there  is  one 
body,"  composed  of  all  who  are  united  with  Christ,  as  there 
is  "one  Spirit,  .  .  .  one  hope  .  .  .  one  Lord,  one  faith, 
one  baptism,  one  God  and  Father  of  all." 

There  does  remain,  however,  a  further  fulfillment  of  this 
petition,  and  for  it  we  are  to  work  and  to  pray.  This 
spiritual  unity  must  be  made  manifest,  and  so  manifest  as 
to  be  an  irresistible  argument  for  the  divine  mission  of 
Christ:  "that  the  world  may  know  that  thou  didst  send 
me."  What  this  ultimate  expression  may  be,  in  this  pre- 
sent age  of  Imperfect  knowledge,  none  Is  wise  enough  to 
predict.  There  Is  little  hope,  perhaps  no  reasonable  de- 
sire, for  unity  of  organization,  for  uniformity  of  worship, 
for  unanimity  of  creed ;  certainly  not  If  any  of  these  must 
be  secured  by  compulsion,  or  by  the  sacrifice  of  conviction. 
There  is,  however,  much  that  can  be  done  by  every  be- 


148  REVELATION  TO  DISCIPLES    John  17:20-26 

Hever:  first,  accept  and  act  upon  the  reality  of  our  vital 
union  as  members  of  the  one  body  of  Christ,  whatever  our 
particular  "church"  or  "society"  maybe;  second,  remem- 
ber that  Christian  unity  can  be  advanced  only  b>'  an  in- 
creasing knowledge  of  Christ  and  of  the  truth  which  he 
reveals;  third,  manifest  the  love,  long-suffering,  gentle- 
ness, meekness,  and  patience  which  are  the  fruit  of  the 
Spirit,  and  look  to  the  guidance  of  that  Spirit  to  lead  us 
toward  that  manifestation  of  unity  for  which  a  lost  world 
still  waits. 

A  time  is  surely  coming  when  this  manifestation  will  be 
complete.  "When  Christ,  who  is  our  life,  shall  be  mani- 
fested, then  shall  ye  also  with  him  be  manifested  in  glory." 
It  is  with  a  petition  for  this  future  "glory"  of  the  Church 
that  the  prayer  of  Jesus  reaches  its  climax.  "Father,  I 
desire  that  they  also  whom  thou  hast  gi\'en  me  be  with  me 
where  I  am,  that  they  may  behold  my  glory,  which  thou 
hast  given  me."  Of  course  believers  enjoy  a  present 
glory;  "the  glory  which  thou  hast  given  me  I  have  given 
unto  them,"  the  glory  of  being  children  of  God  and  pos- 
sessors of  eternal  life;  but  there  is  greater  blessedness  in 
store  for  them,  an  actual  vision  of  Christ,  a  share  in  the 
ineffable  glory  granted  to  the  Son  by  the  love  of  the 
Father.  F^or  such  glory  Jesus  pleads  on  the  ground  of  the 
faith  of  his  followers,  and  of  his  continuing  revelation  to 
them,  and  of  his  own  abiding  presence  with  them.  It  is  the 
last  phrase,  "I  in  them,"  which  is  the  assurance  and  con- 
dition of  the  answer  to  this  high-priestly  prayer  of  inter- 
cession. The  indwelling  of  Christ,  by  his  Spirit,  is  the 
pov/er  and  agent  by  whom  his  followers  are  being  kept 
from  sin,  sanctified  in  service,  given  unity  of  life,  made 
ready  for  glory. 


John  18: 1-10     THE  SUPREME  WITNESS  149 

B.     THE  SUPREME  WITNESS.     Chs.  18-20 
1.    The  Betrayal  and  Trial.    Ch.  18:1  to  19:16 


As  we  review  the  closing  scenes  in  the  life  of  our  Lord,  we 
find  the  culminating  witness  to  his  divine  Person  in  his 
victory  over  fear  and  pain  and  death;  we  also  have  the 
picture  and  promise  of  the  larger  life  assured  to  his  follow- 
ers by  his  own  resurrection;  but  it  is  the  purpose  of  John 
so  to  rehearse  the  story  as  especially  to  exhibit  the  con- 
summation of  faith  and  unbelief. 

The  former  is  manifested  in  the  confident  joy  of  the 
disciples  and  especially  in  the  belief  of  Thomas;  the  latter 
finds  its  expression  in  the  mad  hatred  of  the  Jews  which  is 
consummated  by  the  murder  of  Jesus. 

This  cruel  unbelief  is  found,  however,  even  in  the  little 
circle  of  the  disciples;  and  there  it  appears  even  more 
hateful  because  of  its  contrast  with  the  tender  love  of 
Jesus,  and  the  peculiar  opportunities  for  the  development  of 
faith. 

a.  The  Betrayal  and  Arrest.     Ch.  18  :  1-11 

1  When  Jesus  had  spoken  these  words,  he  went  forth  with 
his  disciples  over  the  brook  Kidron,  where  was  a  garden,  into 
which  he  entered,  himself  and  his  disciples.  2  Now  Judas 
also,  who  betrayed  him,  knew  the  place:  for  Jesus  ofttimes 
resorted  thither  with  his  disciples.  3  Judas  then,  having 
received  the  band  of  soldiers,  and  officers  from  the  chief 
priests  and  the  Pharisees,  cometh  thither  with  lanterns  and 
torches  and  weapons.  4  Jesus  therefore,  knowing  all  the 
things  that  were  coming  upon  him,  went  forth,  and  saith  unto 
them.  Whom  seek  ye?  5  They  answered  him,  Jesus  of 
Nazareth.  Jesus  saith  unto  them,  I  am  he.  And  Judas  also, 
who  betrayed  him,  was  standing  with  them.  6  Wlien  there- 
fore he  said  unto  them,  I  am  he^  they  went  backward,  and 
fell  to  the  ground.  7  Again  therefore  he  asked  them.  Whom 
seek  ye?  And  they  said,  Jesus  of  Nazareth.  8  Jesus  an- 
swered, I  told  you  that  I  am  he\  if  therefore  ye  seek  me,  let 
these  go  their  way:  9  that  the  word  might  be  fulfilled  which 
he  spake,  Of  those  whom  thou  hast  given  me  I  lost  not  one. 
10  Simon  Peter  therefore  having  a  sword  drew  it,  and  struck 


150  REVELATION  TO  DISCIPLES    John  18: 11 

the  high  priest's  servant,  and  cut  off  his  right  ear.  Now  the 
servant's  name  was  Malchus.  11  Jesus  therefore  said  unto 
Peter,  Put  up  the  sword  into  the  sheath:  the  cup  which  the 
Father  hath  given  me,  shall  I  not  drink  it? 

As  Judas  enters  the  Garden,  whither  our  Lord  had  with- 
drawn to  pray  with  his  disciples,  he  is  not  to  be  regarded 
as  an  inhuman  monster,  nor  yet  as  an  innocent  and  mis- 
guided enthusiast.  Both  these  false  extremes  in  the  inter- 
pretation of  the  character  of  Judas,  are  held  by  modern 
writers.  The  fact  is  that  his  development  had  been  per- 
fectly normal  and  natural;  it  is  this  which  constitutes  the 
solemnity  of  the  warning  to  the  professed  followers  of 
Christ.  Me  is  simply  the  illustration  of  a  man  who  cher- 
ishes a  besetting  sin,  and  yields  to  an  evil  passion,  in  the 
face  of  warning  and  in  spite  of  abundant  light,  until  at  last 
he  hates  the  light  and  takes  his  place  on  the  side  of  the 
enemies  of  Christ.  Judas  is  an  example  of  the  triumph 
of  selfishness;  and  there  is  no  one  of  the  followers  of  Christ 
who  is  incapable  of  traitorous  thought,  and  who  need  not 
be  on  his  guard  against  treacherous  deeds  which  may 
imperil  the  cause  of  his  Master. 

In  striking  contrast  to  the  hideous  spectacle  of  Judas 
is  the  figure  of  Jesus,  in  his  divine  majesty  and  his  loyal 
love.  He  voluntarily  offers  himself  to  his  enemies,  know- 
ing their  murderous  purpose,  and  his  one  thought  is  for  the 
safety  of  his  followers.  The  soldiers  are  so  awed  by  his 
appearance  that  they  fall  to  the  ground.  As  they  hesitate 
to  arrest  him,  he  again  offers  himself  to  them  but  requests 
that  his  disciples  may  be  allowed  their  liberty.  He 
feared  lest,  should  they  share  his  fate,  even  in  part,  their 
faith  might  fail.  Our  Lord  never  allows  us  to  be  too  sorely 
tempted,  never  beyond  what  we  are  able  to  endure.  Peter 
by  a  rash  act  attempts  to  defend  his  Lord  by  attacking 
with  a  sword  a  servant  of  the  high  priest;  he  thus  nearly 
frustrates  the  purpose  of  the  Master  and  compromises 
his  cause. 

Jesus  rebukes  him  with  a  word  full  of  deep  significance, 
showing  the  voluntary  character  of  his  atoning  (kalh: 
"Put  up  the  sword  into  the  sheath:  the  cup  which  the 
Father  hath  given  me,  shall  I  not  drink  it?"     What  is 


John  18:  12-22  THE  SUPREME  WITNESS  151 

this  "cup?"  Not  as  some  are  asserting,  mere  physcial 
death,  but  death  as  the  bearer  of  sin.  There  are  those  who 
suggest  that  in  his  agony,  a  few  moments  before,  Jesus 
feared  that  he  might  die  in  the  Garden  and  so  not  reach 
the  cross.  Nothing  could  be  farther  from  the  truth. 
Jesus  dreaded  "the  cup,"  not  merely  of  physical  death, 
but  of  death  in  the  place  of  sinners.  He  did  shrink  from 
being  "made  to  be  sin"  for  us;  from  the  mystery  of  that 
experience  he  asked  to  be  delivered;  but  only  for  the  brief 
hour;  the  victory  was  his,  and  here  he  steps  forth  to  meet 
the  traitor  and  his  murderous  band  with  a  calm  which  is 
majestic  and  divine. 

b.  The  Trial.     Chs.  18  :  12  to  19  :  16 
By  the  Jews.     Ch.  18:  12-27 

12  So  the  band  and  the  chief  captain,  and  the  officers  of 
the  Jews,  seized  Jesus  and  bound  him,  13  and  led  him  to 
Annas  first;  for  he  was  father  in  law  to  Caiaphas,  who  was 
high  priest  that  year.  14  Now  Caiaphas  was  he  that  gave 
counsel  to  the  Jews,  that  it  was  expedient  that  one  man  should 
die  for  the  people. 

15  And  Simon  Peter  followed  Jesus,  and  so  did  another 
disciple.  Now  that  disciple  was  known  unto  the  high  priest, 
and  entered  in  with  Jesus  into  the  court  of  the  high  priest; 
16  but  Peter  was  standing  at  the  door  without.  So  the  other 
disciple,  who  was  known  unto  the  high  priest,  went  out  and 
spake  unto  her  that  kept  the  door,  and  brought  in  Peter.  17 
The  maid  therefore  that  kept  the  door  saith  unto  Peter,  Art 
thou  also  one  of  this  man's  disciples?  He  saith,  I  am  not. 
18  Now  the  servants  and  the  officers  were  standing  there, 
having  made  a  fire  of  coals;  for  it  was  cold;  and  they  were 
warming  themselves :  and  Peter  also  was  with  them,  standing 
and  warming  himself. 

19  The  high  priest  therefore  asked  Jesus  of  his  disciples, 
and  of  his  teaching.  20  Jesus  answered  him,  I  have  spoken 
openly  to  the  world;  I  ever  taught  in  synagogues,  and  in  the 
temple,  where  all  the  Jews  come  together;  and  in  secret 
spake  I  nothing.  21  Why  askest  thou  me?  ask  them  that 
have  heard  me,  what  I  spake  unto  them:  behold,  these  know 
the  things  which  I  said.  22  And  when  he  had  said  this,  one 
of  the  officers  standing  by  struck  Jesus  with  his  hand,  say- 


152  REVELATION  TO  DISCIPLES    John  18:  23-27 

ing,  Answerest  thou  the  high  priest  so?  23  Jesus  answered 
him,  If  I  have  spoken  evil,  bear  witness  of  the  evil:  but  if 
well,  why  smitest  thou  me?  24  Annas  therefore  sent  him 
bound  unto  Caiaphas  the  high  priest. 

25  Now  Simon  Peter  was  standing  and  warming  himself. 
They  said  therefore  unto  him,  Art  thou  also  one  of  his  dis- 
ciples? He  denied,  and  said,  I  am  not.  26  One  of  the  ser- 
vants of  the  high  priest,  being  a  kinsman  of  him  whose  ear 
Peter  cut  off,  saith.  Did  not  I  see  thee  in  the  garden  with  him? 
27  Peter  therefore  denied  again:  and  straightway  the  cock 
crew. 

John  has  repeatedly  asserted  that  unbelief  was  due  to 
sin,  to  moral  perversity,  to  love  of  evil;  the  fact  could  not 
have  been  more  clearly  demonstrated  than  when  Jesus  is 
brought  before  his  enemies  for  trial.  Here  the  Jewish 
rulers  were  really  upon  trial,  and  here  they  condemned 
themselves. 

It  is  probable  that  John  does  not  relate  the  action  of  the 
highest  ecclesiastical  court  which  is  described  in  the  other 
Gospels.  He  recounts  only  a  preliminary  examination, 
at  the  home  of  the  high  priest;  but  the  narrative  shows  the 
spirit  of  the  judges  and  the  temper  of  the  court  which 
a  little  later  pronounced  upon  Jesus  the  sentence  of  death. 
It  is  a  revelation  of  hatred,  insincerity,  malice,  cruelty,  and 
rage.  These  always  characterize  the  open  enemies  of 
Christ.  "The  high  priest  .  .  .  asked  Jesus  of  his  dis- 
cij)les,  and  of  his  teaching,"  not  that  he  wished  information, 
but  only  because  he  desired  to  entangle  Jesus,  to^  extort 
some  word  or  claim  which  he  could  place  before  the 
sanhedrin  as  a  ground  for  condemning  Jesus. 

Jesus  replied  that  his  teachings  had  ever  been  public 
and  open,  and  w^itnesses  could  testify  as  to  what  he  had 
said.  There  was  an  implied  rebuke  of  the  high  priest  in 
the  answer  of  Jesus,  and  "one  of  the  officers  standing  by 
struck  Jesus  with  his  hand,  saying,  Answerest  thou  the 
high  priest  so?  Jesus  answered  him,  If  I  have  sjwken 
evil,  bear  witness  of  the  evil:  but  if  well,  why  smitesl  ihou 
me?"  They  could  offer  violence  to  Jesus  but  they  could 
not  produce  witness  (hat  his  teachings  had  been  false. 
Just  here  was  their  dilemma:    they  wished  to  condemn 


Johnl8:28tol9:16  THE  SUPREME  WITNESS  153 

Jesus  to  death,  but  they  had  no  proof  of  guilt  or  fault; 
and  this  has  ever  been  the  dilemma  of  his  enemies.  ]\Ien 
may  hate  him  and  reject  him,  but  they  cannot  disprove  his 
perfect  sinlessness,  and  in  rejecting  him  they  must  condemn 
themselves,  as  did  his  enemies  of  old. 

During  this  examination  an  incident  occurred,  in  the 
court  of  the  palace,  which  was  real  evidence  of  the  char- 
acter of  Jesus,  and  which  is  full  of  significance  for  his  fol- 
lowers. Peter  thrice  denied  that  he  knew  his  Master. 
He  thus  showed  the  divine  foresight  of  the  Lord  who  only 
a  few  hours  before  had  predicted  this  denial;  but  he  also 
revealed  the  weakness  of  the  flesh,  and  the  peril  of  self- 
confidence.  The  disciple  who  had  sworn  that  he  was  will- 
ing to  die  for  Jesus,  and  who  had  rashly  drawn  a  sword  in 
his  defense,  now  blushes  and  stammers  before  a  few  ser- 
vants, in  the  dim  light  of  a  fire,  and  declares  that  he  does 
not  belong  to  the  disciples  of  Jesus.  Let  us  note  that  it 
was  not  his  faith  that  failed,  but  his  courage.  He  goes  out 
and  weeps  bitterly.  He  loves  his  Lord.  He  is  not  a 
Judas,  he  will  yet  be  restored,  and  be  commissioned  to 
service  in  the  Master's  name. 

Before   Pilate.     Chs.    18  :  28   to   19  :  16 

While  the  sentence  of  death  was  pronounced  by  the  Jew- 
ish court,  it  could  not  be  executed  by  Jews.  Rome  had 
taken  from  the  subject  nation  the  power  of  inflicting  capital 
punishment.  It  was  necessary  therefore  to  bring  Jesus 
before  the  Roman  governor  to  have  confirmed  the  sentence 
of  the  Jewish  tribunal.  In  this  civil  court,  as  before  in  the 
ecclesiastical,  his  accusers,  rather  than  Jesus,  are  really  on 
trial;  it  is  not  the  prisoner  but  the  judge  who  is  finally 
condemned. 

This  judge  was  Pontius  Pilate,  who,  among  all  the  figures 
of  the  Gospel  narrative  stands  out  as  peculiarly  pitiful, 
weak,  and  contemptible.  Yet  he,  like  Judas,  is  no  monster 
so  far  separated  from  us  in  depravity  as  to  afford  us  no 
warning.  You  may  do  to-day  exactly  what  Pilate  did. 
He  is  simply  an  example  of  a  man  who  lacks  decision  of 
character,  who  does  not  possess  the  courage  of  his  con\'ic- 


154  REVELATION  TO  DISCIPLES    John  18:  28-32 

tions,  who  tries  to  compromise  with  wrong,  wlio  disobeys 
conscience  through  fear  of  personal  loss. 

It  is  not  the  character  and  fate  of  Pilate,  however,  with 
which  John  is  especially  concerned,  but  rather  with  the 
testimony  to  Jesus  as  "the  Christ,  the  Son  of  God,"  and 
with  the  unbelief  of  the  Jews  which,  in  the  presence  of 
Pilate,  reaches  its  incredible  climax.  This  testimony  and 
unbelief  are  most  prominent  in  the  second  and  the  last  of 
the  four  phrases  of  this  civil  trial;  but  the  divine  character 
of  Jesus  and  the  base  craftiness  of  his  enemies  are  evident 
in  every  part  of  the  story. 

28  They  lead  Jesus  therefore  from  Caiaphas  into  the 
Praetorium:  and  it  was  early;  and  they  themselves  entered 
not  into  the  Praetorium,  that  they  might  not  be  defiled,  but 
might  eat  the  passover.  29  Pilate  therefore  went  out  unto 
them,  and  saith,  What  accusation  bring  ye  against  this  man? 

30  They  answered  and  said  unto  him,  If  this  man  were  not  an 
evil-doer,  we  should  not  have  delivered  him  up  unto  thee. 

31  Pilate  therefore  said  unto  them.  Take  him  yourselves, 
and  judge  him  according  to  your  law.  The  Jews  said  unto 
him.  It  is  not  lawful  for  us  to  put  any  man  to  death:  32  that 
the  word  of  Jesus  might  be  fulfilled,  which  he  spake,  signify- 
ing by  what  manner  of  death  he  should  die. 

(1)  First  of  all  the  Jews  ask  Pilate  to  confirm  the  death 
sentence  without  any  process  of  trial;  and  this  the  Roman 
governor  properly  refuses  to  do.  How  really  noble  he 
appears  in  contrast  to  the  Jewish  rulers!  How  ridiculous, 
too,  is  their  hypocrisy;  they  would  not  enter  the  palace  of 
the  Gentile  prince,  for  fear  of  ceremonial  defilement; 
but  their  hearts  were  black  with  murderous  hate,  and  they 
were  asking  Pilate  to  condemn  an  innocent  man!  How 
ready  we  are  to  "strain  out  the  gnat,  and  swallow  the 
camel'."  They  will  not  go  in  to  Pilate,  so  he  goes  out  to 
them,  and,  through  the  whole  trial,  the  scene  is  continually 
shilling  as  Pilate  speaks  first  with  Jesus  within  the  judg- 
ment hall  and  then  with  the  Jews  outside. 

Pilate  begins  by  asking  what  charge  they  bring  against 
Jesus.  V.  29.  They  insolently  re|)ly  that  if  he  were  not  a 
guilty  criminal  they  would  not  have  brought  him  to  be 


John  18:33-39;  19: 1-4    THE  SUPREME  WITNESS         155 

condemned.  V.  30.  The  reply  of  Pilate  is  clever:  "If 
you  have  settled  the  whole  matter,  if  you  are  the  judges, 
and  this  is  not  a  case  which  needs  to  be  tried  in  a  civil 
court,  then  proceed  to  punish  the  offender  according  to 
your  power  and  law,  and  inflict  such  punishment  as  under 
such  conditions  is  allowable."  "Take  him  yourselves,  and 
judge  him  according  to  your  law."  In  this  case  some 
minor  penalty,  but  not  death,  could  have  been  inflicted. 
The  Jews  therefore  are  compelled  humbly  to  admit  that  as 
death  is  exactly  the  penalty  desired,  they  will  submit  the 
whole  case  to  the  civil  court.  V.  31.  John  notes  the 
significance  of  this  fact.  Had  Pilate  not  upheld  the  Roman 
law,  Jesus  would  have  been  stoned;  he  had  predicted  for 
himself  the  Roman  form  of  execution;  his  foresight  was 
divine.     V.  32. 

33  Pilate  therefore  entered  again  into  the  Praetorium,  and 
called  Jesus,  and  said  unto  him,  Art  thou  the  King  of  the 
Jews?  34  Jesus  answered,  Sayest  thou  this  of  thyself,  or 
did  others  tell  it  thee  concerning  me?  35  Pilate  answered, 
Am  I  a  Jew?  Thine  own  nation  and  the  chief  priests  delivered 
thee  unto  me:  what  hast  thou  done?  36  Jesus  answered, 
My  kingdom  is  not  of  this  world :  if  my  kingdom  were  of  this 
world,  then  would  my  servants  fight,  that  I  should  not  be 
delivered  to  the  Jews:  but  now  is  my  kingdom  not  from  hence. 
37  Pilate  therefore  said  unto  him,  Art  thou  a  king  then? 
Jesus  answered.  Thou  sayest  that  I  am  a  king.  To  this  end 
have  I  been  bom,  and  to  this  end  am  I  come  into  the  world, 
that  I  should  bear  witness  unto  the  truth.  Every  one  that  is 
of  the  truth  heareth  my  voice.  38  Pilate  saith  unto  him, 
What  is  truth? 

And  when  he  had  said  this,  he  went  out  again  unto'the  Jews, 
and  saith  unto  them,  I  find  no  crime  in  him.  39  But  ye  have 
a  custom,  that  I  should  release  unto  you  one  at  the  passover: 
will  ye  therefore  that  I  release  unto  you  the  King  of  the  Jews? 
40  They  cried  out  therefore  again,  saying.  Not  this  man,  but 
Barabbas.     Now  Barabbas  was  a  robber. 

1  Then  Pilate  therefore  took  Jesus,  and  scourged  him.  2 
And  the  soldiers  platted  a  crown  of  thorns,  and  put  it  on  his 
head,  and  arrayed  him  in  a  purple  garment ;  3  and  they  came 
unto  him,  and  said,  Hail,  King  of  the  Jews!  and  they  struck 
him  with  their  hands.  4  And  Pilate  went  out  again,  and  saith 
unto  them,  Behold,  I  bring  him  out  to  you,  that  ye  may  know 


156  REVELATION  TO  DISCIPLES    John  19:  5-6 

that  I  find  no  crime  in  him.  5  Jesus  therefore  came  out, 
wearing  the  crown  of  thorns  and  the  purple  garment.  And 
Pilate  saith  unto  them,  Behold,  the  man!  6  When  therefore 
the  chief  priests  and  the  officers  saw  him,  they  cried  out, 
saying,  Crucify  /?/m,  crucify  him!  Pilate  saith  unto  them, 
Take  him  yourselves,  and  crucify  him:  for  I  find  no  crime  in 
him. 

(2)  As  the  second  stage  of  the  trial  opens  the  Jews 
present  their  charge;  they  accuse  Jesus  of  a  political  crime: 
he  has  called  himself  a  king.  This  charge  Pilate  now 
investigates.  "Art  thou  the  King  of  the  Jews?"  The 
reply  of  Jesus  constitutes  one  of  the  most  striking  testi- 
monies contained  in  the  Gospel  to  the  fact  that  "Jesus 
is  the  Christ."  Pilate  evidently  expected  a  simple 
negative  answer.  The  matter  was  not  so  simple  as  he 
supposed.  There  was  a  sense  in  which  Jesus  was  indeed 
a  king,  the  true  Messiah,  the  King  of  Israel;  such  he 
claimed  to  be,  such  Nathanael  had  confessed  him  to  be 
on  the  first  day  of  his  discipieship;  in  another  sense  he 
was  not  a  king,  not  a  political  intriguer,  not  a  leader  of 
sedition  or  rebellion.  He  therefore  asks  Pilate  whether 
the  question  was  intended  in  a  Roman  or  in  a  Jewish 
sense.  V.  34.  Pilate  replies  indignantly:  "Am  I  a  Jew."*" 
He  will  not  tolerate  being  implicated  or  interested  in  Jew- 
ish claims  and  religious  subtleties.  He  is  a  Roman  judge, 
and  he  asks  Jesus  to  tell  him  plainly  what  his  crime  has 
been.  V.  35.  In  his  reply  Jesus  reverts  to  his  own  ques- 
tion and  answers  that  if  Pilate  has  in  mind  a  political  ruler 
who  is  attempting  to  seize  power  by  force  of  arms,  then  he  is 
mistaken;  but  if  Pilate  is  suggesting  real  inlliience  and 
authority  over  the  lives  and  hearts  of  men,  then  Jesus  is  a 
King.  His  instrument  is  not  the  sword,  but  the  truth; 
and  everyone  who  loves  truth  will  be  his  willing  subject. 
Pilate  makes  the  rej)ly  of  "frivolous  ske|)ticisni :"  "\\  hat  is 
truth?"  He  sees  that  whether  Jesus  is  a  fanatic  or  a 
prophet,  he  is  guilty  of  no  capital  crime,  and  so  he  deter- 
mines to  release  him.  He  wishes,  howexcr,  to  secure  the 
fax'or  of  the  Jews;  so  he  attonijits  a  compromise.  Justice 
would  ha\'e  granted  an  immediate  accjuiltal,  but  silt-inter- 
est  suggests  two  expedients,  both  of  which  fail  and  lead  to 


John  19:  7-11      THE  SUPREME  WITNESS  157 

the  final  tragedy.  He  first  offers  to  the  people,  as  a  special 
favor,  to  release  Jesus,  as  the  king  they  had  welcomed  into 
the  city  a  few  days  before,  understanding  that  the  plot 
against  Jesus  was  formed  by  the  Jewish  rulers  and  out 
of  pure  envy.  Pilate,  however,  was  disappointed ;  the  rulers 
persuaded  the  people  to  ask  for  the  release  of  a  robber,  called 
Barabbas,  and  to  demand  the  death  of  Jesus.     Vs.  38-40. 

Secondly,  Pilate  gives  Jesus  over  to  be  scourged. ^  This 
was  a  brutal  and  inhuman  form  of  torture,  as  administered 
by  the  Romans.  It  usually  preceded  the  execution  of  the 
death  sentence.  Pilate  hoped  by  this  to  appease  the  rage 
of  the  rulers  and  to  inspire  pity  in  the  common  people. 
To  the  painful  scourging  the  soldiers  added  cruel  mocking; 
they  crowned  the  "King"  with  thorns,  they  robed  him 
with  purple,  and  showed  their  homage  by  smiting  him  on 
the  face  with  their  hands.  Pilate  therefore  "went  out 
again,  and  saith  unto  them.  Behold,  I  bring  him^  out^  to 
you,  that  ye  may  know  that  I  find  no  crime  in  him. 
Jesus  therefore  came  out,  wearing  the  crown  of  thorns  and 
the  purple  garment.  And  Pilate  saith  unto  them.  Behold, 
the  man!"  But  the  expedient  failed.  The  beasts  have 
tasted  blood;  they  howl  for  more:  "Crucify  him,  crucify 
him!"     Ch.  19  :  1-6. 

Pilate  is  enraged.  They  are  asking  him  to  condemn  a 
man  whom  he  has  declared  innocent  of  the  charge  pre- 
ferred. "Take  him  yourselves,  and  crucify  him,"  he  cries; 
he  will  himself  have  no  part  in  such  a  judicial  murder. 
Nobly  spoken!  But  little  did  the  Rom.an  ruler  realize 
the  net  the  crafty  Jews  were  weaving  about  him. 

7  The  Jews  answered  him,  We  have  a  law,  and  by  that 
law  he  ought  to  die,  because  he  made  himself  the  Son  of 
God.  8  When  Pilate  tiierefore  heard  this  saying,  he  was 
the  more  afraid;  9  and  he  entered  into  the  Praetorium 
again,  and  saith  unto  Jesus,  Whence  art  thou?  But  Jesus 
gave  him  no  answer.  10  Pilate  therefore  saith  unto  him, 
Speakest  thou  not  unto  me?  knowest  thou  not  that  I  have 
power  to  release  thee,  and  have  power  to  crucify  thee? 
11  Jesus  answered  him,  Thou  wouldest  have  no  power 
against  me,  except  it  were  given  thee  from  above:  therefore 
he  that  delivered  me  unto  tihee  hath  greater  sin. 


158  REVELATION  TO  DISCIPLES    John  19: 12-13 

(3)  If  Jesus  has  been  found  innocent  of  the  one  charge, 
there  is  another,  and  they  at  once  accuse  Jesus  of  a  re- 
ligious offense  which  is  truly  deserving  of  death. 

"The  Jews  answered  him,  We  have  a  law,  and  by  that 
law  he  ought  to  die,  because  he  made  himself  the  Son  of 
God."  The  Jews  were  exactly  right:  Jesus  did  claim  to  be 
the  Son  of  God,  and  for  that  claim  he  deserved  to  die  as  a 
blasphemer,  unless  he  was  the  Son  of  God.  Here  the  testi- 
mony of  John  is  reaching  a  climax.  Jesus  did  claim  to  be 
divine;  for  that  claim  he  was  arrested,  condemned,  cru- 
cified. Never  for  a  moment  did  he  deny  the  charge.  He  is 
either  an  impostor  or  divine ;  there  can  be  no  middle  ground. 

Upon  Pilate  the  charge  has  a  most  unexpected  effect: 
he  is  filled  with  terror.  Can  anyone  to-day  lightly  dismiss 
the  claims  of  Christ?  Even  Pilate  turns  to  ask  eagerly 
whether  Jesus  has  come  from  above.  However  ignorant 
and  superstitious  his  thoughts,  he  is  intelligent  enough  to 
be  arrested  by  the  suggestion  that  this  patient,  princely, 
innocent  sufferer  may  be  a  divine  Being. 

Jesus  makes  no  answer.  Why?  He  never  does  to  a 
man  who  is  violating  justice,  disobeying  conscience,  and 
parleying  with  sin.  It  was  not  the  time  to  ask  Jesus  as  to 
his  origin,  but  to  declare  his  innocence  and  set  him  free. 
Pilate  is  irritated  by  the  silence  of  Jesus.  He  asserts  his 
dignity:  "Speakest  thou  not  unto  me?  knowest  thou  not 
that  I  have  power  to  release  thee,  and  have  power  to 
crucify  thee?" 

Jesus  responds  in  truer  dignity:  "Thou  wouldest  have 
no  power  against  me,  except  it  were  given  thee  from 
above."  How  solemn  the  warning:  Your  power  is  a  divine 
trust;  beware  lest  you  abuse  it.  Jesus  adds:  "Therefore 
he  that  delivered  me  unto  thee  hath  greater  sin;"  because 
he  is  employing  a  divinely  commissioned  officer  of  the  law 
as  a  tool  to  accomplish  his  murderous  will.  What  a  warn- 
ing to   Caiaphas  and    his   band   of     guilty  conspirators! 

12  Upon  this  Pilate  sought  to  release  him:  but  the  Jews 
cried  out,  saying.  If  thou  release  this  man,  thou  art  not 
Caesar's  friend:  every  one  that  maketh  himself  a  king 
speaketh  against  Caesar.     13  When  Pilate  therefore  heard 


John  19:14-16  THE  SUPREME  WITNESS  159 

these  words,  he  brought  Jesus  out,  and  sat  down  on  the  judg- 
ment-seat at  a  place  called  The  Pavement,  but  in  Hebrew, 
Gabbatha.  14  Now  it  was  the  Preparation  of  the  passover: 
it  was  about  the  sixth  hour.  And  he  saith  unto  the  Jews, 
Behold,  your  King!  15  They  therefore  cried  out,  Away  with 
him,  away  with  him,  crucify  him!  Pilate  saith  unto  them, 
Shall  I  crucify  yoixr  King?  The  chief  priests  answered.  We 
have  no  king  but  Caesar.  16  Then  therefore  he  delivered 
him  imto  them  to  be  crucified. 

(4)  Pilate  is  deeply  moved.  His  one  desire  now  is  to 
release  Jesus;  but  the  rulers  have  one  last,  desperate 
resort.  They  turn  upon  Pilate  with  a  personal  threat: 
"If  thou  release  this  man,  thou  art  not  Caesar's  friend." 
To  acquit  a  Jew  who  claim.ed  to  be  a  King,  how  would  this 
sound  when  reported  against  Pilate  at  Rome?  The 
enemy  has  attacked  Pilate  in  his  weakest  point;  he  sur- 
renders on  the  instant;  self-love  and  self-interest  must 
be  regarded  at  any  cost  of  injustice  and  crime;  his  soul  is 
lost.  He  takes  his  place  upon  the  judgment  seat.  He 
turns  to  the  Jews  with  the  solemn  question,  spoken  in 
bitter  irony:  "Shall  I  crucify  your  King?"  "The  chief 
priests  answered,  We  have  no  king  but  Caesar."  Then  they 
are  the  confessed  vassals  of  Rome,  then  they  have  re- 
nounced their  Messianic  hopes,  then  they  have  denied  their 
national  rights,  then  they  are  apostate  from  God.  They 
have  succeeded  in  accomplishing  the  death  of  Jesus,  but 
the  success  is  the  failure  and  the  doom  of  a  race.  The 
climax  has  been  reached  in  the  record  of  Jewish  unbelief. 

2.    The  Crucifixion.    Ch.  19: 17-42 

Before  even  the  briefest  survey  of  the  solemn  scenes 
connected  with  the  Passion  of  our  Lord,  we  should  remind 
ourselves  of  the  significance  of  the  death  of  Jesus  as  already 
stated  in  this  Gospel.  According  to  the  testimony  of  John 
the  Baptist,  Jesus  was  "the  Lamb  of  God,  that  taketh 
away  the  sin  of  the  world,"  and  this  removal  of  guilt  in- 
volved the  death  of  the  sacrifice.  Referring  to  his  own  death 
upon  the  cross,  Jesus  declared  that  "As  Moses  lifted  up  the 
serpent  in  the  wilderness,  even  so  must  the  Son  of  man  be 


160  REVELATION  TO  DISCIPLES    John  19:  17-18 

lifted  up;  .  .  .  that  whosoever  believeth  on  him  should 
not  perish,  but  have  eternal  life."  His  death  therefore,  was 
to  arrest  all  the  virulent  power  of  sin.  in  the  case  of  the 
believer.  Jesus  further  taught  that,  as  "the  Good  Shep- 
herd," he  was  to  give  his  life  for  the  sheep,  but  in  order  that 
they  might  have  life  more  abundantly.  On  the  last  day 
of  his  public  ministry  he  asserted  that  it  was  the  attractive 
power  of  his  cross  which  would  draw  all  men  unto  him. 
The  death  of  Christ  was  therefore  not  merely  the  voluntary 
testimony  of  a  martyr  to  the  truth  of  his  teachings;  it 
was  an  atoning  act,  removing  the  guilt  and  power  of  sin, 
drawing  men  to  Christ,  and  making  possible  a  larger  life 
through  faith  in  him. 

As  we  now  turn  to  the  record  of  the  Passion  as  recorded 
by  John  we  note  that  he  has  completed  the  narratives  of 
the  other  Gospels  by  adding  important  details;  but,  what 
is  of  far  greater  importance,  we  also  observe  that  his  ac- 
count is  so  framed  as  to  fulfill  his  supreme  purpose  of 
bearing  testimony  to  the  Person  of  Jesus,  and  of  showing 
the  development  of  faith  in  him.  As  the  resurrection  will 
demonstrate  that  Jesus  is  the  Son  of  God,  so  this  story  of 
the  crucifixion  will  declare  him  to  be  the  Christ,  the  Mes- 
siah of  prophecy. 

17  They  took  Jesus  therefore:  and  he  went  out,  bearing 
the  cross  for  himself,  unto  the  place  called  The  place  of  a 
skull,  which  is  called  in  Hebrew  Golgotha:  18  where  they 
crucified  him,  and  with  him  two  others,  on  either  side  one, 
and  Jesus  in  the  midst. 

Verses  17,  18.  In  the  specific  reference  to  the  particular 
episode  of  the  crucifixion,  John  spares  us  all  the  revolting 
details  of  the  tragic  picture.  He  simply  states  that  Jesus 
had  to  bear  his  cross,  the  symbol  of  infamy  and  agony; 
that  "they  crucified  him,"  and.  to  identify  him  more  fully 
with  criminals,  two  others  with  him,  "on  either  side  one, 
and  Jesus  in  the  midst."  We  need  not  be  told  that  this 
form  of  death  was  the  most  shameful  and  cruel  that  man 
had  devised;  we  need  only  to  be  reminded  that,  to  secure 
our  salvation,  Jesus  endured  the  utmost  of  disgrace  and 
torture,  even  the  death  of  the  cross. 


John  19:  19-24  THE  SUPREME  WITNESS  161 

19  And  Pilate  wrote  a  title  also,  and  put  it  on  the  cross. 
And  there  was  written,  jESUS  OF  NAZARETH,  THE  KING  OF 
THE  Jews.  20  This  title  therefore  read  many  of  the  Jews, 
for  the  place  where  Jesus  was  crucified  was  nigh  to  the  city ; 
and  it  was  written  in  Hebrew,  and  in  Latin,  and  in  Greek. 
21  The  chief  priests  of  the  Jews  therefore  said  to  Pilate, 
Write  not.  The  King  of  the  Jews;  but,  that  he  said,  I  am 
King  of  the  Jews.  22  Pilate  answered,  What  I  have  written 
I  have  written. 

Verses  19-22.  It  was  usual  to  place  an  inscription 
over  the  head  of  the  cross  stating  the  crime  of  the  sufferer. 
Pilate,  to  show  his  hatred  of  the  rulers,  who  had  really 
entrapped  and  defeated  him,  wrote  as  a  title;  ''Jesus  of 
Nazareth,  the  King  of  the  Jews."  He  did  so  in  bitter 
irony;  he  meant  that  the  only  king,  or  deliverer,  the  subject 
Jews  could  boast  or  need  expect,  was  a  helpless  sufferer, 
dying  the  death  of  a  malefactor.  Pilate,  however,  like 
Caiaphas,  was  affirming  more  than  he  intended.  What  he 
stated  was  the  truth,  and  the  very  truth  John  wished  to 
establish  by  his  Gospel  namely,  that  Jesus  was  "the 
Christ,"  that  is,  the  King  of  the  Jews.  Here,  too,  was  a 
prophecy:  the  only  Saviour  of  the  Jews,  their  only  hope 
now  and  ever,  is  this  same  crucified  Jesus.  Only  when 
they  accept  him  as  their  King,  can  Israel  be  saved. 

23  The  soldiers  therefore,  when  they  had  crucified  Jesus, 
took  his  garments  and  made  four  parts,  to  every  soldier  a 
part;  and  also  the  coat:  now  the  coat  was  without  seam, 
woven  from  the  top  throughout.  24  They  said  therefore  one 
to  another.  Let  us  not  rend  it,  but  cast  lots  for  it,  whose  it 
shall  be:  that  the  scripture  might  be  fulfilled,  which  saith, 

They  parted  my  garments  among  them. 

And  upon  my  vesture  did  they  cast  lots. 

Verses  23,  24.  Of  two  memorable  groups,  standing 
near  the  cross,  John  first  mentions  "the  soldiers"  who 
"when  they  had  crucified  Jesus,  took  his  garments  and 
made  four  parts,  to  every  soldier  a  part,"  and  cast  lots 
for  his  seamless  coat.  According  to  law  these  garments 
belonged  to  the  executioners.  The  reference  was  made 
not  merely  to  give  us  a  symbol  of  the  callous  unbelief  in 


162  REVELATION  TO  DISCIPLES    John  19:  25-30 

which  men  can  make  light  of  the  death  of  Jesus,  or  can 
plan  paltry  personal  gain  in  the  very  sight  of  the  cross; 
but  rather  to  be  another  proof  that  "Jesus  is  the  Christ." 
Even  these  brutal  soldiers  were  the  blind  instruments  of 
fulfilling  a  psalm  which  had  long  been  interpreted  as  a 
prophecy  relating  to  the  coming  Messiah:  "They  parted 
my  garments  among  them,  and  upon  my  vesture  did  they 
cast  lots." 


25  These  things  therefore  the  soldiers  did.  But  there 
were  standing  by  the  cross  of  Jesus  his  mother,  and  his 
mother's  sister,  Mary  the  wife  of  Clopas,  and  Mary  Mag- 
dalene. 26  When  Jesus  therefore  saw  his  mother,  and  the 
disciple  standing  by  whom  he  loved,  he  saith  unto  his  mother, 
Woman,  behold,  thy  son!  27  Then  saith  he  to  the  disciple. 
Behold,  thy  mother!  And  from  that  hour  the  disciple  took 
her  imto  his  own  home. 

Verses  25-27.  Four  women  seem  to  ha\"e  formed  the 
second  group,  a  striking  contrast  to  the  four  soldiers: 
the  mother  of  Jesus,  his  mother's  sister,  Mary  the  wife  of 
Clopas,  and  Mary  Magdalene.  In  connection  with  the 
first  of  these,  an  incident  occurs  which  as  beautifully  as  any 
fact  in  the  Gospel  history  re\eals  the  tender,  human 
sympathy  of  our  Lord.  Forgetting  his  own  deep  anguish, 
and  mindful  only  of  those  he  loved,  "When  Jesus  therefore 
saw  his  mother,  and  the  disciple  standing  by  whom  he 
loved,  he  saith  unto  his  mother,  Woman,  behold,  thy  son! 
Then  saith  he  to  the  disciple.  Behold,  thy  mother!  And 
from  that  hour  the  disciple  took  her  unto  his  own  home." 
In  these  touching  words  does  John  record  a  supreme  ex- 
ample of  filial  piety,  as  he  shows  how  Jesus  gave  to  his 
mother  a  son,  and  to  his  friend  a  mother. 

28  After  this  Jesus,  knowing  that  all  things  are  now  fin- 
ished, that  the  scripture  might  be  accomphshed,  saith,  I 
thirst.  29  There  was  set  there  a  vessel  full  of  vinegar: 
so  they  put  a  sponge  full  of  the  vinegar  upon  hyssop,  and 
brought  it  to  his  mouth.  30  When  Jesus  therefore  had 
received  the  vinegar,  he  said,  It  is  finished:  and  he  bowed 
his  head,  and  gave  up  his  spirit. 


John  19:  31-37   THE  SUPREME  WITNESS  163 

Verses  28-30.  The  death  of  Jesus  as  recorded  by 
John  is  described  by  one  suggestive  phrase,  the  meaning 
of  which  is  imperfectly  conveyed  by  the  translation;  "He 
.  .  .  gave  up  his  Spirit."  The  phrase  really  implies  an 
act  which  is  voluntary  and  free.  No  one  took  his  life 
from  him ;  he  had  power  to  lay  it  down  and  power  to  take 
it  again.  Therefore  when  he  knew  that  all  things  were  now 
accomplished,  with  kingly  majesty,  fully  conscious  of  his 
power,  he  dismissed  his  spirit.  There  are,  however,  two 
words,  spoken  by  our  Lord,  just  before  his  death,  the  deep 
significance  of  which  John  has  noted.  The  first  of  these 
was  the  cry  of  the  sufferer:  'T  thirst."  It  voiced  the 
utmost  experience  of  physical  anguish;  but  it  did  more; 
it  exactly  fulfilled  the  inspired  prophecy  which  had  fore- 
told the  suffering  of  the  Alessiah,  and,  spoken  with  that 
prophecy  in  mind,  it  is  recorded  as  a  proof  that  Jesus  is 
the  Christ. 

The  other  word  'Tt  is  finished,"  intimated,  as  John  tells 
us,  a  divine  consciousness  that  his  earthly  mission  was 
ended,  that  redemption  was  complete.  For  those  who  are 
burdened  by  the  guilt  of  sin,  nothing  remains  to  be  done 
but  to  accept  him  as  the  Lamb  of  God ;  for  those  who  have 
been  stricken  by  the  power  of  sin,  there  is  eternal  life  if 
they  look  in  trust  to  the  uplifted  Christ.  Such  is  the  issue 
of  faith  in  the  divine  Son  of  God. 


31  The  Jews  therefore,  because  it  was  the  Preparation, 
that  the  bodies  should  not  remain  on  the  cross  upon  the  sab- 
bath (for  the  day  of  tliat  sabbath  was  a  high  day),  asked  of 
Pilate  that  their  legs  might  be  broken,  and  that  they  might  be 
taken  away.  32  The  soldiers  therefore  came,  and  brake 
the  legs  of  the  first,  and  of  the  other  that  was  crucified  with 
him:  33  but  when  they  came  to  Jesus,  and  saw  that  he  was 
dead  already,  they  brake  not  his  legs :  34  howbeit  one  of  the 
soldiers  with  a  spear  pierced  his  side,  and  straightway  there 
came  out  blood  and  water.  35  And  he  that  hath  seen  hath 
borne  witness,  and  his  witness  is  true :  and  he  knoweth  that 
he  saith  true,  that  ye  also  may  believe.  36  For  these  things 
came  to  pass,  that  the  scripture  might  be  fulfilled,  A  bone  of 
him  shall  not  be  broken.  37  And  again  another  scripture 
saith,  They  shall  look  on  him  whom  they  pierced. 


164  REVELATION  TO  DISCIPLES    John  19:  38-42 

Verses  31-37.  While  the  body  of  J<?sus  still  hung  upon 
the  cross,  an  incident  occurred  which  occasioned  the  ful- 
fillment of  two  further  prophecies  and  is  interpreffed  by 
John  as  a  double  proof  that  Jesus  is  the  Christ.  According 
to  Jewish  law  it  was  necessary  to  remo\"e  from  sight,  before 
sunset,  the  bodies  of  executed  criminals.  The  enemies  of 
Jesus  were  the  more  eager  to  obey  this  law  because  of  the 
sacred  character  of  the  day  which  was  to  begin.  In  order 
to  hasten  the  death  of  the  three  sufferers,  permission  was 
received  from  Pilate  to  have  their  legs  broken.  "But 
when  they  came  to  Jesus,  and  saw  that  he  was  dead  already, 
they  brake  not  his  legs:  howbeit  one  of  the  soldiers  with  a 
spear  pierced  his  side,  and  straightway  there  came  out 
blood  and  water."  The  nature  and  meaning  of  the  blood 
and  water  are  difficult  to  determine.  John  interprets 
them  in  his  First  Epistle  as  symbols  of  redemption  and 
e\-idences  of  divine  incarnation;  but  here  the  thought  is 
fixed  on  the  proof  from  fulfilled  prophecy  that  Jesus  is  the 
Christ.  It  had  been  provided,  in  reference  to  the  paschal 
lamb:  "A  bone  of  him  shall  not  be  broken;"  this  was  now 
true  in  the  offering  up  of  "the  Lamb  of  God;"  and  Zech- 
ariah  had  referred  to  the  coming  of  the  Messiah  in  the 
words,  "They  shall  look  on  him  whom  they  pierced." 
There  was  evidence  then,  in  the  pierced  side,  that  Jesus  was 
the  Christ.  A  larger  fulfillment  of  the  latter  prophecy 
remains  for  the  future;  some  day  Israel  in  awe  and  sorrow 
and  repentance  will  "look  on  him  whom  they  i)icrced,"  as 
he  reappears  in  heavenly  majesty,  and  then  will  begin  the 
true  glory  of  the  converted  and  believing  nation. 

38  And  after  these  things  Joseph  of  Arimathaea,  being  a 
disciple  of  Jesus,  but  secretly  for  fear  of  the  Jews,  asked  of 
Pilate  that  he  might  take  away  the  body  of  Jesus:  and  Pilate 
gave  hhn  leave.  He  came  therefore,  and  took  away  his  body. 
39  And  there  came  also  Nicodemus,  he  who  at  the  first  came 
to  him  by  night,  bringing  a  mixture  of  myrrh  and  aloes, 
about  a  hundred  pounds.  40  So  they  took  the  body  of  Jesus, 
and  bound  it  in  linen  cloths  with  the  spices,  as  the  custom 
of  the  Jews  is  to  bury.  41  Now  in  the  place  where  he  was 
crucified  there  was  a  garden;  and  in  the  garden  a  new  tomb 
wherein  was  never  man  yet  laid.    42  There  then  because  of 


John  20;  1-31     THE  SUPREME  WITNESS  165 

the  Jews'  Preparation  (for  the  tomb  was  nigh  at  hand)  they 
laid  Jesus. 

Verses  38-42.  The  burial  of  Jesus  presents  a  picture 
of  pathetic  and  melancholy  interest.  Two  men,  who  had 
lacked  the  courage  of  their  convictions  and  had  failed  to 
give  their  support  and  encouragement  to  Jesus  while  he 
was  living,  now  come  forward  to  pay  him  honor  after  he  is 
dead.  These  are  both  rulers,  men  of  position  and  power, 
Joseph  of  Arimatha^a,  and  Nicodemus;  the  former  lays 
the  body  of  Jesus  in  his  own  new  tomb,  the  second  wraps 
the  body  in  a  profusion  of  rich  spices.  These  may  have 
been  deeds  of  courage  and  of  love,  but  they  came  too  late; 
not  too  late  to  fulfill  prophecy,  nor  to  render  a  real  service 
to  the  cause  of  Christ,  but  too  late,  surely,  to  afford  satis- 
faction to  the  hearts  of  the  two  men  w^ho  mourned  their 
cowardice  and  remembered  with  poignant  regret  what  they 
might  have  been  and  might  have  done.  Their  faith  is  like 
a  glow  of  sunset  at  the  close  of  the  dark  day  of  cruel  and 
murderous  unbelief;  but  as  we  turn  from  its  shadows  let 
us  remember  that  Jesus  does  not  ask  for  secret  dis- 
ciples; he  bore  the  painful  cross  for  us,  and  he  expects 
us  openly,  courageously,  willingly,  to  take  up  the  cross 
and  follow  him. 


3.    The  Resurrection.    Ch.  20: 1-31 

Now  the  night  has  gone;  the  bright  dawn  has  burst; 
Jesus  has  risen  from  the  dead!  With  the  same  physical 
body  which  Joseph  had  placed  in  his  rock-hewn  sepulcher, 
bearing  the  marks  of  the  spear  thrust  and  the  nails,  Jesus 
has  appeared  to  his  disciples;  and,  as  unbelief  found  its 
consummation  in  his  cross,  so  faith  reaches  its  climax  at 
the  sight  of  the  empty  tomb,  and  in  the  vision  of  a  risen 
Lord. 

As  we  review  the  four  scenes  painted  by  John,  we  should 
notice  the  nature  of  the  evidence  to  the  fact  of  the  resur- 
rection which  each  presents,  secondly,  the  content  of  the 
faith  inspired,  and  thirdly,  the  prophecy  which  each  con- 
tains of  the  life  in  which  faith  will  issue. 


166  REVELATION  TO  DISCIPLES    John  20  1-10 

1  Now  on  the  first  day  of  the  week  cometh  Mary  Mag- 
dalene early,  while  it  was  yet  dark,  unto  the  tomb,  and  seeth 
the  stone  taken  away  from  the  tomb.  2  She  runneth  there- 
fore, and  cometh  to  Simon  Peter,  and  to  the  other  disciple 
whom  Jesus  loved,  and  saith  unto  them,  They  have  taken 
away  the  Lord  out  of  the  tomb,  and  we  know  not  where  they 
have  laid  him.  3  Peter  therefore  went  forth,  and  the  other 
disciple,  and  they  went  toward  the  tomb.  4  And  they  ran 
both  together:  and  the  other  disciple  outran  Peter,  and  came 
first  to  the  tomb ;  5  and  stooping  and  looking  in,  he  seeth  the 
linen  cloths  lying;  yet  entered  he  not  in.  6  Simon  Peter 
therefore  also  cometh,  following  him,  and  entered  into  the 
tomb;  and  he  beholdeth  the  linen  cloths  lying,  7  and  the  nap- 
kin, that  was  upon  his  head,  not  lying  with  the  linen  cloths, 
but  rolled  up  in  a  place  by  itself.  8  Then  entered  in  there- 
fore the  other  disciple  also,  who  came  first  to  the  tomb,  and 
he  saw,  and  believed.  9  For  as  yet  they  knew  not  the 
scripture,  that  he  must  rise  again  from  the  dead.  10  So  the 
disciples  went  away  again  imto  their  own  home. 

Verses  1-10.  This  first  scene  depicts  Peter  and  John 
at  the  tomb  of  Jesus  early  on  the  morning  of  the  resurrec- 
tion. They  do  not  know  that  Jesus  has  risen;  they  are 
not  expecting  him  to  rise.  They  have  been  summoned 
by  the  announcement  of  Mary  Magdalene:  "They  have 
taken  away  the  Lord  out  of  the  tomb,  and  we  know  not 
where  they  have  laid  him."  They  have  run  to  the  tomb, 
and  have  found  it  empty.  Peter  now  turns  away  bewil- 
dered and  distressed;  but  when  he  sees  the  tomb  empty, 
and  the  cloths  which  had  been  about  the  body  of  Jesus 
undisturbed,  and  the  napkin  which  had  been  about  his 
head  carefully  "rolled  up  in  a  place  by  itself,"  John  be- 
lieves. He  concludes  that  there  is  only  one  explanation 
of  the  facts  before  him:  Jesus  has  risen  from  the  dead. 
There  is  no  other  explanation  of  the  empty  tomb,  but  men 
have  been  suggesting  others  ever  since:  "His  discii:)Ies 
came  by  night  and  stole  him  away";  "Jesus  did  not  really 
die,  he  only  swooned  u[)on  the  cross,  and  then  revived  and 
escaped  from  the  tomb";  "the  discii)Ies  never  saw  him, 
they  only  imagined  that  he  rose";  "his  followers  were 
guilty  of  intentional  falsehood."  These  answers  to  the 
problem  have  been  attempted:    theft,  resuscitation,  hal- 


John  20: 11-18  THE  SUPREME  WITNESS  167 

luclnation,  deception;    there  is  only  one  answer  for  the 
thoughtful  mind:  resurrection. 

What  was  it,  however,  that  John  beb'eved?  That  Jesus 
had  risen?  Surely  this,  but  further  that,  as  he  had  risen, 
he  was  therefore  the  divine  Son  of  God.  The  conviction 
then  produced  was  the  origin  of  this  Gospel,  the  source 
of  a  life  of  loving  devotion  for  the  Apostle  John.  Such, 
too,  in  the  mind  of  the  writer,  is  the  only  possible  conclu- 
sion to  draw  from  the  fact  of  the  resurrection ;  Jesus  must 
be  divine,  and  deserving  of  our  devotion  and  our  love. 

11  But  Mary  was  standing  without  at  the  tomb  weeping: 
so,  as  she  wept,  she  stooped  and  looked  into  the  tomb;  12 
and  she  behoideth  two  angels  in  white  sitting,  one  at  the  head, 
and  one  at  the  feet,  where  the  body  of  Jesus  had  lain.  13 
And  they  say  unto  her.  Woman,  why  weepest  thou?  She 
saith  unto  them,  Because  they  have  taken  away  my  Lord,  and 
I  know  not  where  they  have  laid  him.  14  When  she  had 
thus  said,  she  turned  herself  back,  and  behoideth  Jesus'stand- 
ing,  and  knew  not  that  it  was  Jesus.  15  Jesus  saith  unto 
her.  Woman,  why  weepest  thou?  whom  seekest  thou?  She, 
supposing  him  to  be  the  gardener,  saith  unto  him.  Sir,  if  thou 
hast  borne  him  hence,  tell  me  where  thou  hast  laid  him,  and 
I  will  take  him  away.  16  Jesus  saith  unto  her,  Mary.  She 
tumeth  herself,  and  saith  unto  him  in  Hebrew,  Rabboni; 
which  is  to  say.  Teacher.  17  Jesus  saith  to  her.  Touch  me 
not;  for  I  am  not  yet  ascended  unto  the  Father:  but  go  unto 
my  brethren,  and  say  to  them,  I  ascend  imto  my  Father  and 
your  Father,  and  my  God  and  your  God,  18  Mary  Mag- 
dalene Cometh  and  telleth  the  disciples,  I  have  seen  the  Lord ; 
and  that  he  had  said  these  things  unto  her. 

Verses  11-18.  Mary  Magdalene  was  the  first  person 
to  whom  the  risen  Lord  appeared.  She  had  come  to  the 
tomb  to  weep,  and  to  pay  homage  to  the  body  of  the  dead ; 
she  was  surprised  by  a  vision  of  angels,  and  was  convinced 
of  the  resurrection  by  a  single  spoken  word.  She  saw  Jesus 
but  did  not  recognize  him  until  her  own  name  fell  from  his 
lips:  "Mary.  She  turneth  herself,  and  saith  unto  him  in 
Hebrew,  Rabboni;  which  is  to  say.  Teacher."  It  is  the 
mourner  who  stands  weeping  at  the  grave  of  buried  hopes 
who,  perhaps  first  of  all,  needs  the  vision  of  a  risen  Christ; 


168  REVELATION  TO  DISCIPLES    John  20:  19-23 

and  sometimes  he  speaks,  to  the  \ory  heart,  a  message 
which  inspires  as  true  a  faith  as  thai  which  comes  to  John 
as  he  reasons  from  the  fact  of  an  empty  tomb. 

What  is  the  message  to  Mary;  what  the  content  of  her 
faith?  That  Jesus  is  a  divine  Being,  who  stands  in  an 
absolutely  unique  relation  to  the  Father,  as  the  Son  of 
God.  Jesus  bids  her  tell  the  disciples  that  he  is  about  to 
ascend,  not  to  our  Father,  but  "unto  my  Father  and  your 
Father,  and  my  God  and  your  God." 

What  further  was  the  life  which  was  to  issue  from  belief 
in  him,  and  as  a  result  of  his  ascension?  A  fellowship 
with  himself,  more  intimate  and  real  than  his  followers  had 
ever  known,  a  fellowship  made  possible  by  the  gift  of  the 
Spirit.  Therefore  Jesus  designates  his  disciples  by  a  name 
he  had  never  used  before:  "My  brethren."  This  also 
explains  the  words  of  Jesus;  "Touch  me  not;  for  I  am  not 
yet  ascended."  It  was  not  yet  the  time,  even  for  reverent 
love,  and  even  by  a  symbolic  touch,  to  claim  the  fellow- 
ship which  death  had  broken  or  the  true  communion  which 
his  ascension  was  to  secure.  "Not  yet;"  but  now  that  he 
has  come  to  dwell  with  believers  as  an  abiding  spiritual 
presence,  now  we  have  the  truest  fellowship  "with  the 
Father,  and  with  his  Son  Jesus  Christ." 

19  When  therefore  it  was  evening,  on  that  day,  the  first 
day  of  the  week,  and  when  the  doors  were  shut  where  the 
disciples  were,  for  fear  of  the  Jews,  Jesus  came  and  stood  in 
the  midst,  and  saith  unto  them.  Peace  be  unto  you.  20  And 
when  he  had  said  this,  he  showed  unto  them  his  hands  and 
his  side.  The  disciples  therefore  were  glad,  when  they  saw 
the  Lord.  21  Jesus  therefore  said  to  them  again,  Peace 
be  unto  you:  as  the  Father  hath  sent  me,  even  so  send  I  you. 
22  And  when  he  had  said  this,  he  breathed  on  them,  and  saith 
unto  them.  Receive  ye  the  Holy  Spirit:  23  whose  soever  sins 
ye  forgive,  they  are  forgiven  unto  them;  whose  soever  sins 
ye  retain,  they  are  retained. 

Verses  19-23.  The  first  appearance  to  the  discii)les 
occurred  the  same  day,  in  the  evening,  when,  fearing  the 
Jews,  they  had  withdrawn  for  safety  to  an  upper  room. 
They  believed  the  fact  of  the  resurrection,  not  when  re- 
ported to  them  by  credible  witnesses,  but  on  the  evidence 


John  20:  24-29    THE  SUPREME  WITNESS  169 

of  a  physical  demonstration:  "Jesus  .  .  .  stood  in  the 
midst  .  .  .  And  ...  he  showed  unto  them  his  hands 
and  his  side."  Such  proof  was  needed  then,  but  not  now. 
Other  kinds  of  evidence  should  suffice  for  us.  We  should 
know  the  blessedness  of  those  who  "have  not  seen,  and 
yet  have  believed."  Their  faith  was  now  in  one  who  was 
unquestionably  divine,  one  who  could  give  peace  to  the 
soul,  one  who  could  impart  the  Spirit  of  God,  one  who  was 
indeed  the  Son  of  God.  The  life  on  which  they  were  to 
enter,  as  his  followers,  was  to  be,  in  its  essence,  a  great 
mission,  identical  with  the  mission  of  the  divine  Son.  His 
mission  had  not  ended,  it  would  not  end:  "As  the  Father 
hath  sent  me  [a  perfect  tense],  even  so  send  I  you  [a  present 
tense]."  The  disciples  were  to  carry  on  the  work  of  the 
Master.  The  power,  too,  was  to  be  his:  "He  breathed  on 
them,  and  saith  unto  them.  Receive  ye  the  Holy  Spirit." 
This  gift  imparted  to  them  a  fuller  knowledge  of  the  truth; 
it  w^as  completed  in  the  greater  gift  at  Pentecost.  The 
Spirit,  through  the  agency  of  those  who  testified  for  Christ, 
was  to  secure  the  pardon  of  believers  and  the  condemnation 
of  unbelief.  Thus  the  risen  Christ  was  to  carry  on  his 
saving  work  through  his  human  messengers,  by  the  power 
of  his  divine  Spirit. 

24  But  Thomas,  one  of  the  twelve,  called  Didymus,  was  not 
with  them  when  Jesus  came.  25  The  other  disciples  there- 
fore said  unto  him.  We  have  seen  the  Lord.  But  he  said 
unto  them,  Except  I  shall  see  in  his  hands  the  print  of  the 
nails,  and  put  my  finger  into  the  prmt  of  the  nails,  and  put 
my  hand  into  his  side,  I  will  not  believe. 

26  And  after  eight  days  again  his  disciples  were  within, 
and  Thomas  with  them.  Jesus  cometh,  the  doors  being 
shut,  and  stood  in  the  midst,  and  said,  Peace  be  unto  you. 
27  Then  saith  he  to  Thomas,  Reach  hither  thy  finger,  and  see 
my  hands ;  and  reach  hither  thy  hand,  and  put  it  into  my  side : 
and  be  not  faithless,  but  believmg.  28  Thomas  answered 
and  said  unto  him.  My  Lord  and  my  God.  29  Jesus  saith 
unto  him.  Because  thou  hast  seen  me,  thou  hast  believed: 
blessed  are  they  that  have  not  seen,  and  yet  have  believed. 

Verses  24-29.  In  his  second  appearance  to  the  dis- 
ciples, one  week  later,  the  purpose  of  Jesus  was  to  con- 


170  REVELATION  TO  DISCIPLES    John  20:30-31 

vince  Thomas  of  the  reality  of  his  resurrection.  This 
disciple  has  been  known  commonly  as  "the  doubter." 
In  a  sense,  he  was  no  more  skeptical  than  the  others  had 
been,  before  they  had  seen  the  risen  Christ.  When  he 
heard  their  report,  he  demanded  practically  the  same  proof 
that  had  been  given  them.  He  should,  however,  have 
accepted  their  testimony.  It  was  his  fault,  and  it  is  of 
the  very  essence  of  doubt,  to  demand  a  peculiar  and 
specific  kind  of  proof,  and  to  refuse  to  believe  on  other 
and  sufficient  grounds.  That  he  was  an  "honest  doubter" 
is  certain,  (1)  because  of  his  attitude  toward  the  evidence. 
He  went  to  the  meeting  of  the  disciples,  to  the  very  place 
where  he  would  hear  repeated  the  testimony  he  regarded 
as  inadequate.  (2)  He  was  not  afraid  of  the  consequences 
of  belief.  He  loved  the  Master  and  had  been  willing  to 
die  with  him.  When  one  is  willing  to  face  the  evidence, 
and  really  loves  Christ,  he  is  certain  to  receive  light. 

Conviction  came  to  Thomas  as  the  Lord  appeared  and 
offered  to  give  the  kind  of  evidence  desired.  Then 
Thomas  believed,  but  without  demanding  the  proof 
he  had  before  required.  He  was  convinced  by  the  love  and 
mercy  and  knowledge  of  his  Lord,  not  only  of  his  resurrec- 
tion, but  of  his  divine  nature.  He  cried  out  in  adoring 
wonder:  "My  Lord  and  my  God."  This  confession  is 
not  only  the  culmination  of  belief;  it  is  also  the  climax  of 
the  Gospel.  John  at  once  adds  that  his  purpose  in  writing 
has  been  to  bring  his  readers  to  just  such  faith  in  Christ. 
If  one  naturally  so  skeptical  as  Thomas  was  con\inccd 
that  Jesus  rose  from  the  dead,  we  have  no  excuse  for  doubt. 
If  Jesus  did  so  rise,  then  we  should  argue,  as  did  Thomas, 
that  he  is  divine.  If  Jesus  allowed  Thomas  to  worship 
him  as  God,  we  should  yield  ourselves  to  him  in  adora- 
tion and  love  as  to  a  divine  Master,  who  has  been  proved 
to  be,  by  his  resurrection  from  the  dead,  "very  God,  of 
very  God." 

The  Conclusion 

30  Many  other  signs  therefore  did  Jesus  in  the  presence 
of  the  disciples,  which  are  not  written  in  this  book  :  31  but 
these  are  written,  that  ye  may  believe  that  Jesus  is  the 


John  20:  30-31  THE  SUPREME  WITNESS  171 

Christ,  the  Son  of  God;  and  that  believing  ye  may  have  life 
in  his  name. 

In  these  words  John  states  both  his  method  and  pur- 
pose in  writing  this  Gospel.  He  has  not  intended  to 
compose  a  life  of  Jesus.  His  aim  has  been  to  select  from 
a  vast  array  of  facts  only  a  sufficient  number  to  convince 
the  readers  that  "Jesus  is  the  Christ,  the  Son  of  God." 
By  the  first  term,  "the  Christ,"  he  designates  the  office 
of  the  Messiah,  in  whom  were  fulfilled  all  the  prophecies 
concerning  the  Redeemer  and  Saviour  of  the  world;  by 
the  term  "Son  of  God,"  he  denotes  the  divine  Person  of 
our  Lord.  The  proof  presented  is  that  of  "signs"; 
by  these  John  means  not  only  those  of  this  chapter, 
but  the  miracles  related  in  his  entire  narrative.  Among 
these  "signs"  the  resurrection  of  Jesus  is  supreme;  when 
it  has  been  accepted  by  Thomas  he  at  once  believes,  and 
confesses  his  faith.  To  produce  such  faith  in  others  is 
the  purpose  of  the  writer.  He  addresses,  however,  not 
chiefly  those  who  are  unbelieving,  but  evidently  those 
who  already  have  faith  in  Christ.  He  has  given  us  a 
narrative  in  which  we  have  seen  how  faith  can  be  increased 
and  developed,  and  he  here  intimates  that  a  like  experi- 
ence of  enlarging  belief  will  be  ours,  if  we  carefully  study 
these  "signs"  wrought  by  our  divine  Lord.  Most  of  all 
he  encourages  his  readers  by  the  statement  that  his  aim 
is  practical  not  speculative,  moral  not  intellectual;  he 
wishes  them  to  believe  in  order  that  they  may  have  life; 
he  assures  them  that  creed  will  affect  character,  that 
belief  will  result  in  experience,  that  faith  will  determine 
conduct.  John  has  written  this  Gospel  in  order  that  we 
may  know  Christ,  may  trust  him,  may  commit  ourselves 
to  him,  and  thus  have  life  in  all  its  fullness  of  peace  and 
joy  and  beauty  and  fruitfulness  and  hope,  even  the  life 
eternal  which  issues  from  a  knowledge  of  the  true  God 
revealed  in  Jesus  Christ  his  Son. 


172  THE   EPILOGUE  John  21 


IV.  The  Epilogue.     The  Presence ^axd  the  Symbolic 
"Sign."     Ch.  21 

This  charming  scene,  in  wliich  the  risen  Christ  meets  his 
disciples  by  the  inhmd  lake,  is  regarded  as  an  addition, 
or  an  appendix,  to  the  Gospel.  It  is  vitally  related,  how- 
ever, to  the  great  truths  of  the  book,  and  is  in  perfect 
harmony  ,with  its  contents.  Before  this  chapter  opens, 
the  argument  of  the  writer  has  been  concluded;  but  by 
it  his  message  is  enforced  and  enlarged,  and  an  artistic 
literary  completeness  is  given  to  his  work. 

Here  a  symbolic  "sign,"  and  a  specific  prophecy,  attest 
the  divine  Nature  of  Christ;  here  the  essence  of  faith  is 
set  forth  as  loving  obedience;  here  life  is  interpreted  in 
terms  of  ser\'ice. 

At  the  bidding  of  their  Master,  the  disciples  had  re- 
turned to  Galilee,  where  he  had  promised  they  should  see 
him.  While  they  waited  for  him  to  appear,  a  group  of 
seven  returned  to  their  former  task  as  fishermen.  After  a 
long  night  of  unsuccessful  toil,  in  theearly  dawn,  they  saw 
Jesus  standing  on  the  shore;  but  they  did  not  recognize 
him.  At  his  suggestion  they  again  let  down  their  net,  and 
were  surprised  by  a  miraculous  catch  of  fish,  John  at 
once  discerned  the  presence  and  act  of  the  divine  Lord; 
Peter  hastened  to  swim  ashore,  in  his  eagerness  to  greet 
the  Master;  the  others  followed  in  the  boat,  and  "when 
they  got  out  upon  the  land,  they  see  a  fire  of  coals  there, 
and  fish  laid  thereon,  and  bread.  .  .  And  none  of  the  dis- 
ciples durst  inquire  of  him,  Who  art  thou?  knowing  that 
it  was  the  Lord."  By  this  unexpected  appearance,  as  by 
each  similar  manifestation  after  his  resurrection.  Jesus  was 
making  it  more  easy  for  his  disciples  to  believe  what  he 
had  told  them  of  a  time  soon  to  come,  when,  by  his  Spirit, 
he  would  be  with  them  continually.  The  first  message  of 
this  chapter,  therefore,  is  that  of  the  personal  presence 
of  Christ  with  all  believers.  Sometimes,  after  long  hours 
of  lonely  toil,  or  in  the  dark  night  of  weariness,  we  remem- 


John  21: 1-14  THE   EPILOGUE  173 

ber  the  Saviour's  promise,  and  realize  his  presence  and 
find  peace  and  gladness  and  hope,  as  we  greet  the  dawn  of  a 
brighter  day.  The  essential  message  of  this  closing  scene 
of  the  Gospel  relates,  however,  to  Christian  service. 

1  After  these  things  Jesus  manifested  himself  again  to 
the  disciples  at  the  sea  of  Tiberias;  and  he  manifested  him- 
self on  this  wise.  2  There  were  together  Simon  Peter,  and 
Thomas  called  Didymus,  and  Nathanael  of  Cana  in  Galilee, 
and  the  sons  of  Zebedee,  and  two  other  of  his  disciples. 
3  Simon  Peter  saith  unto  them,  I  go  a  fishing.  They  say 
imto  him,  We  also  come  with  thee.  They  went  forth,  and 
entered  into  the  boat;  and  that  night  they  took  nothing.  4 
But  when  day  was  now  breaking,  Jesus  stood  on  the  beach: 
yet  the  disciples  knew  not  that  it  was  Jesus.  5  Jesus  there- 
fore saith  unto  them,  Children,  have  ye  aught  to  eat?  They 
answered  him,  No.  6  And  he  said  tmto  them.  Cast  the  net 
on  the  right  side  of  the  boat,  and  ye  shall  find.  They  cast 
therefore,  and  now  they  were  not  able  to  draw  it  for  the  multi- 
tude of  fishes.  7  That  disciple  therefore  whom  Jesus  loved 
saith  unto  Peter,  It  is  the  Lord.  So  when  Simon  Peter 
heard  that  it  was  the  Lord,  he  girt  his  coat  about  him  (for  he 
was  naked),  and  cast  himself  into  the  sea.  8  But  the  other 
disciples  came  in  the  little  boat  (for  they  were  not  far  from  the 
land,  but  about  two  hundred  cubits  off),  dragging  the  net 
full  of  fishes.  9  So  when  they  got  out  upon  the  land,  they 
see  a  fire  of  coals  there,  and  fish  laid  thereon,  and  bread. 
10  Jesus  saith  unto  them.  Bring  of  the  fish  which  ye  have 
now  taken.  11  Simon  Peter  therefore  went  up,  and  drew  the 
net  to  land,  full  of  great  fishes,  a  hundred  and  fifty  and  three: 
and  for  all  there  were  so  many,  the  net  was  not  rent.  12 
Jesus  saith  unto  them.  Come  and  break  your  fast.  And  none 
of  the  disciples  durst  inquire  of  him.  Who  art  thou?  knowing 
that  it  was  the  Lord.  13  Jesus  cometh,  and  taketh  the  bread, 
and  giveth  them,  and  the  fish  likewise.  14  This  is  now  the 
third  time  that  Jesus  was  manifested  to  the  disciples,  after 
that  he  was  risen  from  the  dead. 

Verses  1-14.  The  "sign"  of  the  miraculous  draught 
of  fishes  is  not  to  be  confused  with  a  similar  miracle 
wrought  by  our  Lord  at  the  opening  of  his  ministry;  it  is, 
however,  to  be  interpreted  in  the  light  of  that  previous 
event.  On  that  former  occasion  Jesus  stated  clearly  the 
truth  he  wished  to  illustrate:   "Come  ye  af  terme,  and  I 


174  THE   EPILOGUE  John  21:15-16 

will  make  you  fishers  of  men."  So  now  it  reciuircd  no  word 
of  explanation  to  impress  upon  his  disciples  the  truth  that 
he  had  called  them  to  undertake  for  him  the  work  of 
"saving  men  alive."  This  was  to  be  the  character  of  their 
service.  In  this  task  of  winning  souls  for  Christ,  ever>' 
Christian  is  concerned.  Opportunities  and  talents  dilTer: 
but  it  is  the  privilege  and  duty  of  all  to  be  "fishers  of  men." 

So,  too,  the  "sign"  suggests  the  guidance  which  the 
Master  is  ever  ready  to  give,  and  upon  which  we  must 
depend  in  case  our  service  is  to  be  successful.  These  men 
toiled  all  the  night  and  took  nothing:  but  Jesus  "said  unto 
them,  Cast  the  net  on  the  right  side  of  the  boat,  and 
ye  shall  find.  They  cast  therefore,  and  now  they  were  not 
able  to  draw  it  for  the  multitude  of  fishes."  How  often 
we  stand  in  need  of  some  directing  word  from  our  Master! 

The  "sign"  declares  further  that  we  can  depend  upon 
the  power  of  our  Lord  in  doing  his  work.  The  miracle  is 
not  to  be  explained  on  the  ground,  merely,  that  Jesus  knew 
the  best  place  to  fish;  but  rather  that  all  things  were  sub- 
ject to  him,  including,  as  the  psalmist  suggests,  "the  fish 
of  the  sea,  whatsoever  passeth  through  the  paths  of  the 
seas."  As  we  undertake  the  service  of  the  Master,  we 
should  be  encouraged  by  the  belief  that  he  has  all  power, 
"in  heaven  and  on  earth." 

Then  again  the  story  tells  us  of  the  support  which  the 
Master  gives  his  servants.  We  can  depend  not  only  upon- 
his  power  to  do  the  work  but  upon  his  grace  to  give  what 
we  are  needing  for  the  body  and  the  soul.  When  the  dis- 
cii^les  come  to  land  they  find  the  broiled  fish  and  the  bread 
ready  for  their  morning  meal,  and  to  this  pnnision  they 
are  told  to  add  from  the  abundant  supply  in  the  net.  The 
latter  is  described  as  containing  "a  hundred  and  fifty  and 
three"  great  fish;  so  there  was  pro\ision  for  the  future  as 
well  as  for  the  present.  As  servants  of  Christ  we  are  to 
receive  "of  his  fulness,"  "and  grace  for  grace." 

15  So  when  they  had  broken  their  fast,  Jesus  saith  to  Si- 
mon Peter,  Simon,  son  of  John,  lovest  thou  me  more  than 
these?  He  saith  unto  him,  Yea,  Lord;  thou  knowest  that  I 
love  thee.  He  saith  unto  him,  Feed  my  lambs.  16  He 
saith  to  him  again  a  second  time,  Simon,  son  of  John,  lovest 


John  21:17-23  THE  EPILOGUE  175 

thou  me?  He  saith  unto  him,  Yea,  Lord*;  thou  knowest 
that  I  love  thee.  He  saith  unto  him.  Tend  my  sheep.  17  He 
saith  unto  him  the  third  time,  Simon,  son  of  John,  lovest  thou 
me?  Peter  was  grieved  because  he  said  unto  him  the  third 
time,  Lovest  thou  me?  And  he  said  imto  him.  Lord,  thou 
knowest  all  things;  thou  knowest  that  I  love  thee.  Jesus 
saith  unto  him.  Feed  my  sheep.  18  Verily,  verily,  I  say 
imto  thee.  When  thou  wast  young,  thou  girdest  thyself, 
and  walkedst  whither  thou  wouldest :  but  when  thou  shalt  be 
old,  thou  shalt  stretch  forth  thy  hands,  and  another  shall 
gird  thee,  and  carry  thee  whither  thou  wouldest  not.  19 
Now  this  he  spake,  signifying  by  what  manner  of  death  he 
should  glorify  God.  And  when  he  had  spoken  this,  he  saith 
unto  him.  Follow  me.  20  Peter,  turning  about,  seeth  the 
disciple  whom  Jesus  loved  following;  who  also  leaned  back 
on  his  breast  at  the  supper,  and  said.  Lord,  who  is  he  that 
betrayeth  thee?  21  Peter  therefore  seeing  him  saith  to 
Jesus,  Lord,  and  what  shall  this  man  do?  22  Jesus  saith 
unto  him,  If  I  will  that  he  tarry  till  I  come,  what  is  that  to 
thee?  follow  thou  me.  23  This  saying  therefore  went  forth 
among  the  brethren,  that  that  disciple  should  not  die:  yet 
Jesus  said  not  unto  him,  that  he  should  not  die;  but.  If  I 
will  that  he  tarry  till  I  come,  what  is  that  to  thee? 

Verses  15-23.  In  the  dialogue  between  our  Lord  and 
Peter  there  is  further  instruction  as  to  the  nature  of  ser- 
vice. Here  the  apostle  is  given  by  the  Master  a  threefold 
commission:  "Feed  my  lambs";  "Tend  my  sheep" ;  "Feed 
my  sheep."  It  is  necessary  to  "save  men  alive"  by  cast- 
ing the  Gospel  net,  and  bringing  men  to  Christ  in  living 
faith;  but  it  is  also  necessary  to  guide  believers  in  the  way 
of  truth,  to  shepherd  them  with  pastoral  care,  and  to  feed 
them  with  the  Word  of  life.  This  work  is  assigned  in 
more  special  measure  to  some  Christians  than  to  others, 
yet  there  is  none  who  cannot  have  a  part  in  this  blessed 
ministry. 

The  more  specific  message,  in  connection  with  this  com- 
mission of  Peter  is,  however,  for  all  believers  alike.  It 
concerns  not  so  much  the  form  as  the  condition,  or  motive, 
of  service.  This  is  declared  to  be  love  for  Christ.  Peter 
had  denied  his  Lord,  and  forfeited  his  place  as  an  apostle; 
Jesus,  after  his  resurrection,  had  met  with  Peter  alone,  and 
undoubtedly  had  given  pardon  to  the  penitent  disciple; 


176  THE  EPILOGUE  John  21:  15-23 

but  now  he  is  publicly  to  reinstate  him  in  office,  and  before 
so  doing  he  draws  from  Peter  a  declaration  of  his  devoted 
love.  Three  different  questions  are  asked,  three  replies 
given,  and  each  is  followed  by  the  welcome  command  to 
public,  apostolic  service.  Jesus  is  undoubted!)'  calling 
to  mind  the  threefold  denial  of  Peter,  and  also  the  proud 
boast  of  surpassing  love  which  had  preceded  it.  "Simon, 
son  of  John,  lovest  thou  me,  more  than  these?"  asks  the 
Master,  referring  to  the  self-confident  promise  of  Peter  to 
follow  the  Master  even  though  all  the  other  apostles  should 
fail. 

In  his  reply  Peter  does  affirm  his  love,  but  humbled 
by  the  memory  of  his  fall,  he  uses  a  less  emphatic  word 
than  that  of  his  Master:  "Yea,  Lord;  thou  knowest  that 
I  love  thee."  He  does  not  claim  a  perfect,  complete 
devotion;  he  feels  that  his  denial  disproves  such  love; 
but  looking  into  his  own  heart  he  cannot  deny  a  supreme 
admiration,  a  true  affection  for  his  Lord.  Jesus  saith 
unto  him:   "Feed  my  lambs." 

Jesus  now  alters  his  question;  he  omits  the  phrase 
which  had  rebuked  the  former  boast  of  Peter:  "Lovest 
thou  me?"  Peter  replies  as  before,  using  for  "love"  a 
humbler  term  than  the  Master,  and  again  appealing  to  the 
testimony  of  the  Master's  own  knowledge  of  Peter's  heart, 
as  he  affirms  his  affection:  "Yea,  Lord;  thou  knowest  that 
I  love  thee."     Jesus  saith  unto  him:   "Tend  my  sheep." 

Again  Jesus  changes  the  form  of  his  question;  this  time 
he  substitutes  the  term  for  "love"  that  Peter  had  used, 
and  seems  to  ask  whether  Peter  really  had  e\'cn  such  hum- 
ble and  imperfect  devotion  as  he  was  claiming.  Peter  is 
deeply  grieved,  not  only  by  the  repetition  of  the  question, 
but  also  by  this  change  in  its  form.  He  cannot  deny  his 
own  consciousness,  however,  even  though  he  once  did  deny 
his  Lord;  he  knows  that  he  loves  the  Master,  and  cannot 
but  affirm  that  love,  and  he  now  ai)peals  for  confirmation 
to  the  inmost,  divine  knowledge  of  Christ  which  he  em- 
phasizes by  an  added  phrase:  "Lord,  thou  knowest  all 
things;  thou  knowest  that  I  love  thee."  Yes,  the  Lord 
does  know;  and  for  this  reason  he  repeats  a  third  time  his 
inspiring  commission:    "Feed  my  sheep."     We,  too,  may 


John  21:  24-25  THE  EPILOGUE  177 

have  denied  our  Master,  by  word  or  deed;  but  if  we  have 
truly  repented,  and  if  in  our  hearts  there  is  a  sincere  love 
for  Christ  we  need  not  hesitate,  in  humble  dependence  upon 
him,  to  enter  anew  even  public  service  in  his  cause. 

In  the  case  of  Peter,  and  in  the  experience  of  all  the  ser- 
vants of  Christ,  there  will  be  opportunities  of  expressing 
love  more  forcibly  than  by  the  utterance  of  words  however 
carefully  selected.  Suffering  is  usually  the  accompani- 
ment of  service,  and  the  test  of  love.  Peter  was  to  prove 
his  devotion  to  Christ  by  a  martyr's  death;  and  of  this 
fact  he  is  now  tenderly  informed  by  his  Master,  who  then 
bids  Peter  to  follow  him.  Looking  behind  him,  Peter  sees 
his  dear  friend,  John,  following  with  them,  and  at  once 
asks  what  his  experience  is  to  be.  Jesus  replies:  "If  I  will 
that  he  tarry  till  I  come,  what  is  that  to  thee?  follow  thou 
me."  Of  course  Jesus  did  not  intend  to  suggest  that  we 
are  not  to  take  a  deep  interest  in  the  fate  of  others,  but  he 
wishes  us  to  be  kept  from  all  envy  and  discontent  which 
comparisons  may  produce;  and  he  desires  us  to  be  con- 
cerned, rather,  as  to  our  absolute  fidelity  to  him.  He  is 
specially  suggesting  a  lesson  in  the  time  of  service.  For 
one,  the  allotted  season  is  brief,  the  pangs  of  death  severe, 
the  heavenly  rest  near  at  hand ;  for  another  there  are  long 
years  of  testimony,  and  of  waiting  for  the  Lord's  return. 
"This  saying  therefore  went  forth  among  the  brethren, 
that  that  disciple  should  not  die:  yet  Jesus  said  not  unto 
him,  that  he  should  not  die;  but.  If  I  will  that  he  tarry 
till  I  come,  what  is  that  to  thee?"  The  coming  of  Christ, 
therefore,  does  not  refer  to  death,  but  to  his  return  in 
glory,  when  the  dead  shall  be  raised  and  living  believers 
transformed,  and  together  "caught  up  ...  to  meet  the 
Lord  in  the  air"  that  they  ever  may  "be  with  the  Lord." 
This  has  been  the  blessed  hope  of  every  generation  of 
Christians,  and  it  should  encourage  us  to  such  fidelity  in 
service  that  we  ever  can  pray:   "Come,  Lord  Jesus." 

24  This  is  the  disciple  that  beareth  witness  of  these  things, 
and  wrote  these  things:  and  we  know  that  his  witness  is 
true. 

25  And  there  are  also  many  other  things  which  Jesus  did, 
the  which  if  they  should  be  written  every  one,  I  suppose 


178  THE   EPILOGUE  John  21: 24-25 

that  even  the  world  itself  would  not  contain  the  books  that 
should  be  written. 

Verses  24,  25.  Two  brief  words  close  this  Epilogue. 
The  first  affirms  the  truthfulness  and  credibility  of  John 
as  a  witness  to  the  facts  which  the  Gospel  relates.  The 
more  carefully  one  reads  this  remarkable  book  the  more 
ardently  will  be  assent  to  this  testimony.  The  author 
must  have  been  not  only  an  eyewitness,  and  a  man  of  the 
most  profound  spiritual  vision,  but  one  who  in  special 
measure  recei\'ed  the  aid  of  the  Spirit  who  was  promised 
to  guide  the  disciples  of  Christ  into  all  truth. 

The  last  verse,  in  pardonable  hyperbole,  asserts  that 
"There  are  also  many  other  things  which  Jesus  did,  the 
which  if  they  should  be  written  every  one,  I  suppose  that 
even  the  world  itself  would  not  contain  the  books  that 
should  be  written."  The  meaning  evidently  is  this: 
that  no  writings,  however  true,  could  comprehend  the 
infinite  glor\'  manifested  by  the  divine  Son  of  God.  Of 
that  glory  this  Gospel  affords  us  a  glimpse,  but  it  is  so 
satisfying,  so  splendid,  so  alluring,  that  we  love  to  linger 
in  its  light,  and  we  yearn  for  that  clearer  vision  when  we 
shall  meet  him  face  to  face  and  "shall  be  like  him"  when  we 
*  see  him  even  as  he  is." 


Princeton  Theoloqical  Seminanf  Libraries 


1    1012  01210  8538 


Date  Due 


Wr  IB 


4p**^ 


